M. 


> kS  • - 


■f  ‘ 


NOTES  ON  THE  RUHRICS 


OF 


THE  HOMAN  HITUAL 


REGARDING 


THE  SACRAMENTS  IN  GENERAL, 

BAraSM,  THE  EUCHARIST,  AND  EXTREME  UNCTION. 


BY  THE 


REV.  JAMES  O’KANE, 

SENIOR  DEAN,  ST.  PATRICK’S  COLLEGE,  MAYNOOTH. 


With  the  Approbatioa  of 

Hia  Eminence  JOHN  Cardinal  McCloskey,  Archbishop  of  New  York- 


15  O 8 T O N : 

PATRICK  nONAHOE, 

1875. 

J50ST0K  rOLLKGE  LIBRART 
UlLIs  MASS. 


Nihil  ohstat. 

EDMUNDUS  J.  O’REILLY,  S.  J., 

Censor  Theolog.  Deputatus. 


ItnprintHtar. 

^ PAULUS  OAED.  CULLEN, 

Archiepiscopus  Duhliniensis. 


STEREOTYPED  AND  PRINTED  AT  THE  BOYs’  CATHOLIC  PROTHICTORY, 
WEST  CHESTER,  N.  Y. 

69899 


PKEFACE. 


It  has  been  part  of  my  duty,  for  several  years,  to  give  Lectures  on  the 
Rubrics  of  the  Ritual  to  the  Senior  Class  of  Divinity  Students.  In 
preparing  for  these  Lectures,  I had  occasion  to  consult  the  principal 
authorities  on  the  various  subjects  treated ; and  in  order  to  save  the 
trouble  of  frequent  references,  I usually  made  a note  of  what  seemed 
to  me  valuable  for  the  purpose,  either  of  explaining  the  text  of  the 
Rubric,  or  of  drawing  out  the  instructions  contained  in  it. 

The  Rubrics  which  regard  the  Sacraments  in  general.  Baptism,  the 
Eucharist,  and  Extreme  Unction,  claimed  special  attention,  because 
they  treat  of  those  duties  of  the  ministry  that  present,  perhaps,  most 
difficulties  to  a priest  on  the  mission.  It  was  suggested  to  me  that  a 
work  explaining  these  Rubrics,  and  at  the  same  time  taking  into 
account  the  difficulties  that  stand  in  the  way  of  observing  them  to  the 
letter  in  a country  like  Ireland,  would  supply  a want  felt  by  many 
priests.  With  a view,  therefore,  to  compiling  a work  of  the  kind,  I 
some  time  ago  revised  and  considerably  extended  my  notes  on  these 
Rubrics,  intending  ultimately  to  condense  and  recast  them,  using  prob- 
ably the  Latin  language  as  best  suited  to  many  of  the  subjects  of  which 
they  treat.  But,  having  consulted  one  on  whose  judgment  I place 
great  reliance,  I was  induced  to  prepare  them  for  the  press  in  their 
present  form — that  in  which  they  were  first  written — as,  on  the  whole, 
the  best  for  the  purpose  intended.  The  want  of  the  more  exact  and 
methodical  arrangement  which  I had  contemplated,  I have  made  an 
I'ffort  to  suj)ply  in  some  degree  by  means  of  a copious  Index. 

'I'lie  text  of  the  Rubrics,  which  is  that  of  the  Rropaganda ” edition 
of  the  Ritual  (JioM.E,  MDCCCXLVil),  is  divided,  in  each  chaiker,  into 
sections  printed  in  distinctive  type.  The  Notes  on  the  several  Rubrics 
or  sections  contain  the  substance  of  what  I could  glean,  in  the  way 
already  intimated,  from  the  authorities  consulted.  For  the  satisfactory 
exj)lanation  of  many  Rubiics,  1 found  it  necessaiy  not  to  confine  myself 
to  the  mere  ceiejiionial,  hut  to  touch  on  theological  (luestions  of  gi’eat 
practical  importance,  and  occasionally  t(;  notice  (picstioiis  of  interest  as 


IV 


PREFACE. 


to  the  origin,  history,  or  meaning  of  particular  ceremonies.  A reference 
is  given  in  every  case  to  the  works  cited,  so  that  the  reader  is  put  at 
once  in  the  way  of  getting  fuller  information,  should  he  desire  it.  Far, 
then,  from  wishing  to  present  anything  new  or  original,  I have  endeav- 
ored to  give  a voucher,  if  possible,  for  every  statement,  and  to  use, 
where  I could  do  so  conveniently,  the  very  words  of  the  authority  cited. 

Wliat  might  here  be  said  on  the  importance  of  the  subject-matter  of 
the  volume,  as  well  as  on  the  sources  from  which  the  Notes  are  taken, 
will  be  found  in  the  Introductory  Chapter  and  in  the  Appendix. 

It  only  remains  for  me  to  acknowledge  my  obligations  to  the  Very 
Rev.  Edmund  O’Reilly,  the  learned  Father  Provincial  of  the  Society  of 
Jesus,  for  much  valuable  assistance  in  the  treatment  of  several  questions, 
as  well  as  for  the  great  care  and  trouble  taken  by  him  in  revising  the 
sheets  as  they  passed  through  the  press.  His  name  is  a sufficient 
guarantee  that  the  book  contains  nothing  opposed  to  sound  theology. 
But  if  any  expression  has  escaped  me,  at  variance,  even  remotely,  with 
the  teaching  and  spirit  of  the  Church,  I hereby  unreservedly  condemn 
and  retract  it. 


Maynooth  College, 

Feast  of  the  Epiphany,  1867. 


PREFACE 


TO  THE  SECOND  EDITION. 


This  volume  has  been  received  by  the  clergy  with  a degree  of  favor 
which  I did  not  dare  to  expect,  the  first  edition  having  been  exhausted 
in  a few  months. 

Since  its  publication  I have  had  communications  in  reference  to  many 
of  the  subjects  treated,  from  several  priests  of  experience  on  the 
mission.  I also  had  valuable  opportunities  of  observation  and  inquiry 
during  some  weeks  spent  in  Eome.  But  neither  of  these  sources  of 
information  has  suggested  any  change  of  importance  to  be  made  in 
bringing  out  a new  edition. 

The  Sacred  Congregation  of  Rites,  however,  having  examined  the 
work,  directed  changes  to  be  made  in  a few  sentences,  as  may  be  seen 
by  the  subjoined  Decree.  These  changes,  I need  not  say,  have  been 
carefully  made.  A change  has  been  made  also,  n.  699,  on  account  of 
a decision  of  the  S.  R.  C.,  there  referred  to.  A foot-note  is  added, 
p.  303 ; and  an  important  instruction  from  the  Propaganda,  regarding 
the  Blessed  Eucharist,  is  inserted  in  the  Appendix.  In  almost  all  else 
this  edition  is  an  exact  reprint  of  the  first,  to  which  the  Decree  of  the 
Sacred  Congregation  refers. 


Matnooth  College, 

Fecist  of  St.  Thomas  Aquinas,  1868. 


PREFACE 


TO  THE  THIRD  EDITION. 


In  this  Third  Edition  I have  made  a few  changes,  rendered  necessary  by 
recent  decisions  of  the  Roman  Congregations.  One  of  these  decisions 
regards  the  confession  of  converts  on  being  received  into  the  Church. 
Another  regards  Communion  at  a Requiem  Mass.  These,  by  settling 
points  on  which  there  had  been  previously  a diversity  of  practice,  called 
for  certain  changes  in  Nos.  464-6,  706-9.  The  rest  required  little  or  no 
change,  and  are  noticed  chiefly  in  foot-notes,  while  all  the  decisions 
referred  to  are  given  in  the  Appendix. 

Considering  the  Decree  of  the  Sacred  Congregation  prefixed  to  the 
volume,  I feel  that  I should  hardly  be  justified  in  making  any  change 
not  strictly  necessary.  It  is  owing  to  that  Decree  that  the  work  has 
been  so  favorably  received,  both  in  this  country  and  bi  America,  and 
has  been  even  translated  into  French. 

The  numbers  containing  what  is  of  most  practical  importance  are,  in 
this  edition,  each  marked  with  an  asterisk.  This  arrangement  will  be 
a convenience  to  those  who  may  wish  to  pass  over  the  rest,  and  will 
perhaps  serve,  in  great  measure,  the  purposes  of  a compendium. 


Maynooth  College, 

Feast  of  the  Purification  of  the  Plessed  Virgin,  1872. 


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CONTENTS 


CHAPTER  I. 

INTRODUCTION. 

Meaning  of  Rubrics ; obligation  of  those  that  regard  the  sacra- 
ments— Decrees  of  the  Sacred  Congregation  of  Rites : their 
authority : form : promulgation — Custom  : how  far  it  may 
prevail  against  the  Rubrics : in  particular  against  the 
Rubrics  of  the  Ritual : its  indirect  influence  in  a country 
like  Ireland — Rubricists:  how  their  authority  should  be 
estimated  ---------- 


CHAPTER  11. 

SACRAMENTS  IN  GENERAL. 

Ceremonies  in  administering  the  sacraments — Duties  and 
qualifications  of  the  minister — He  must  lead  a pure  life : 
must  be  prompt  when  called  on — How  he  should  be  vested 
— Clerks  to  assist — Instructions  on  the  sacraments — Atten- 
tion and  devotion  in  performing  the  ceremonies — Intention 
— J urisdiction 


CHAPTER  III. 

SACRAMENT  OF  BAPTISM. 


Baptism — Effects — ^Necessity — Matter — Form  in  Latin  Church 
— Form  in  Greek  Church — Effusion,  Immersion,  Aspersion 
— Ordinary  minister — Minister  in  necessity — Infants  should 
be  baptized  soon  after  birth — Case  of  difficult  parturition — 
Caesarean  operation — Abortive  foetus — Foundlings — Spon- 
sors— Time  and  place  of  administering — The  Font — The 
Holy  Oils — Summary  of  requisites — Position  at  the  church 
door — Name  to  be  given 


FAGB 


1—31 


32—51 


52—111 


xii 


CONTENTS. 


CHAPTER  IV. 


PAGE 


ORDER  OF  INFANT  BAPTISM. 

Interrogations  to  be  put  in  Latin — ^Exorcisms — Sign  of  the 
cross^Use  of  salt — Conducting  into  the  church — Touching 
with  spittle — Renunciations — Unctions — Pouring  on  the 
water — Use  of  chrism — The  white  garment — Two  or  more 
infants  together— In  danger  of  death— In  private  houses— 
Admonitions  to  parents  and  sponsors — Ancient  discipline 
regarding  Confirmation  and  Communion— Present  practice 
in  the  Greek  Church 150 


CHAPTER  V. 

BAPTISM  OP  ADULTS. 

Catechumens — Previous  instruction — Dispositions  required — 

Mysteries  necessary  to  be  believed— Deaf  mutes— Sorrow 
for  actual  sin  necessary— The  insane— Converts  from  various 
sects — Sacramental  confession — ^Absolution  from  heresy  - 151 174 


CHAPTER  VI. 

ORDER  OF  ADULT  BAPTISM. 

The  Church  wishes  adults  to  be  baptized  with  great  solemnity 
— Vestments  — Prayers  at  the  altar— Abjuration  of  previous 
prors — Signing  with  the  cross^  exorcisms,  renunciations, 
interrogations,  repeated  frequently  during  the  ceremony— 

Clothing  in  white— Neophytes  should  be  confirmed,  if  there 

be  a bishop  present,  and  receive  Communion  - - . 175—195 


CHAPTER  VII. 

ORDER  FOR  SUPPLYING  THE  CEREMONIES  OMITTED  IN  BAPTISM. 

Obligation  of  supplying  the  ceremonies  omitted — Bishops  may 
dispense  with  the  obligation  in  case  of  adults — Changes  in 
’some  of  the  prayers 196 190 


CHAPTER  VIII. 

RITE  WHEN  A BISHOP  BAPTIZES. 

Ministers  in  attendance  on  Holy  Saturday — Ministers  required 
at  other  times — Vestments — Procession  to  the  door — When 
a priest  performs  the  first  part  of  the  ceremony  - ...  200 — 204 


CHAPTER  IX. 

BLESSING  OF  THE  FONT, 

Vestments  and  ministers  required — Litany — Form  of  insirffla- 
tion — Infusion  of  the  oils 205 — 212 


CONTENTS. 


XIU 


CHAPTER  X. 


FAGB 


BLESSING  OF  WOMEN  AFTER  CHILDBIRTH. 
Origin  of  this  blessing— Not  of  obligation— Place— Time— 


ngin  01  ims  _ --  ...^3 

Ceremonies — Mass  of  Purification  of  B.V.M.  not  permitted 


as  a votive  mass 


- 213—220 


CHAPTER  XI. 

SACRAMENT  OF  THE  EUCHARIST. 

Dignity  and  excellence  of  this  sacrament — Holy  Commi^on 
—Dispositions  and  preparation  of  the  communicant— Pmce 
of  keeping  the  Blessed  Eucharist— The  sacred  vessels—!  he 
tabernacle— The  lamp— Renewal  of  the  sacred  species— 
Purification  of  the  ciborium— Public  sinners— Occult  sinners 
—The  insane— Communion  of  children  - - - - -«oi 


CHAPTER  XII. 

ORDER  OF  HOLY  COMMUNION. 

Purification  of  the  communicants  no  longer  in  use— Commun- 
ion cloth— Color  of  the  stole— Preparations— Ceremonies  at 
the  altar— Manner  of  administering  in  the  early  Church- 
In  the  present  Greek  Church— Precautions  in  placing  the 
Host  on  the  tongue— Use  of  a purificator— Particles  may  be 
divided — Ceremonies  on  returning  to  the  altar — Communion 
at  mass— At  a Requiem  mass— Communion  of  the  clergy  at 
mass — Communion  immediately  before  or  after  mass  - - do'Z 


CHAPTER  XIIL 

PASCHAL  COMMUNION. 

Precept  of  the  Church— Who  are  hound  by  it— WTiere  Paschal 
Communion  must  be  received — Within  what  time — Two- 
fold obligation  of  the  precept— Treatment  of  defaulters— 

Easter  Sunday — Strangers  in  a parish — The  sick  - - 298  314 


CHAPTER  XIV. 

COMMUNION  OF  THE  SICK. 

Obligation  of  receiving  Communion  in  articulo  mortis  ” — 

Form  in  administering— Viaticum  may  be  repeatedly  admin- 
istered to  one  not  fasting — Cases  of  delirium,  cough,  vomit, 
etc. — A person  sick,  but  not  in  danger,  cannot  communicate 
unless  he  be  fasting— Preparations  in  sick  room— Manner 
of  carrying  the  Blessed  Sacrament — Vestments  required 
Ceremonies  in  administering — In  very  urgent  necessity — 
Benediction  with  the  pyxis  or  with  the  hand— Administered 
to  two  or  more  together 315  3o0 


XIV 


CONTENTS. 


CHAPTER  XV.  page 

SACRAMENT  OF  EXTREME  UNCTION. 

Effects  of  Extreme  Unction — Dispositions  for  receiving  it — 

Might  he  valid  when  absolution  would  not — The  matter — 

To  whom  administered — How  administered  in  urgent  neces- 
sity— ^When  it  may  be  repeated — Parts  anointed : what 
unctions  are  essential — The  form  : what  words  are  essential 
— Is  grace  conferred  by  the  unction  of  each  organ!  - - 351 — 379 


CHAPTER  XVI. 

ORDER  OP  EXTREME  UNCTION. 

Preparations — Formerly  administered  by  a number  of  priests 
— Greek  usage — Present  usage  in  Western  Church — How 
the  Holy  Oil  is  carried — The  Vestments — Exhortation  of 
the  sick — Prayers  of  those  present — Administered  to  a num- 
ber together — Viaticum,  Extreme  Unction,  and  Benediction 
“ in  articulo  mortis, in  immediate  succession,  - - 380 — 4cr- 


CHAPTER  XVII. 

BLESSING  WITH  PLENARY  INDULGENCE  '^IN  ARTICULO  MORTIS.” 

Analysis  of  the  bull  Pia  Mater” — To  whom  the  blessing 
may  be  given — Delegation  of  the  faculty — Dispositions 
required — Formula  to  be  used — Other  indulgences  at  the 
hour  of  death 40C — 414 


APPENDIX. 

Decrees  of  the  Sacred  Congregation  of  Rites — Of  the  Sacred 
Congregations  of  the  Council,  of  the  Inquisition,  and  of 
Bishops — Of  the  Sacred  Congregation  of  Indulgences — 

Synodal  Decrees — Works  consulted  -----  415 — 458 


General  Index 


459 


NOTES 


ON  THE 

RUBRICS  OF  THE  ROMAN  RITUAL. 


CHAPTER  I. 

INTKODUCTION. 

§ I.  ORIGIN  AND  MEANING  OP  RUBRICS.” 

*1.  In  the  law  books  of  the  ancient  Romans  the  titles 
and  inscriptions  were  marked  in  red  with  a kind  of  mineral 
called  Rubrica,”  and  hence  the  word  Rubricm,”  applied 
at  first  to  the  titles  or  inscriptions,  came  in  the  end  to  signify 
the  laws  themselves.^  The  liturgical  books  which  regulated 
the  solemn  offices  of  the  Church  were  marked  in  the  same 
w’ay ; and  as  in  course  of  time  they  came  to  be  almost  the 
only  books  so  marked,  the  word  Rubrics  ” came  to  signify 
almost  exclusively  the  laws  contained  in  these  books.^ 

2.  The  word  Liturgy,”  from  its  etymology — and 
epyov — signifies  ‘^public  service,”  or  public  ministry.” 
Applied  to  the  offices  of  religion,  it  signifies,  primarily,  that 
greatest  and  most  excellent  of  all — the  oblation  of  the  holy 
sacrifice,  or  the  mass.  But  it  is  used  also  in  a more  extended 
signification,  as  comprising  not  only  the  mass,  and  the 
ceremonies  immediately  pertaining  to  the  mass,  but  tfio 
canonical  hours,  the  administration  of  the  sacraments,  and 
other  public  functions  of’  the  clergy.^ 


^ Vid.  Faociolati,  Lexicon,  v.  Ruhrica. 

2 Vid.  Fornici,  Instil.  Litnry.  Notiones  Prcevice,  pag.  3. 

2 Fornici,  ibid,  pag,  1.  Vid.  Bouix,  De  Jure  Liturgico,  pars.  i.  cap.  i. 
et  cap.  ii.  6“,  ‘ 


S' 


2 


INTEODUCTION. 


[chap.  I. 


3.  The  liturgical  books  contain  these  offices  with  the 
rubrics  to  be  observed  in  them.  Those  now  in  use  in  the 
Western  or  Latin  Church  are — 1°  The  Missal,  containing 
the  mass,  with  the  method  of  ordering  it,  and  the  rites  and 
ceremonies  to  be  observed  in  celebrating  it.  2°  The  Breyiary, 
containing  the  canonical  hours  with  the  method  of  ordering 
the  office  for  each  day,  and  the  manner  of  reciting  it.  3°  The 

Ceremoniale  Episcoporum,”  containing  instructions  on  the 
manner  of  performing  certain  solemn  functions  in  cathedral  or 
collegiate  churches,  when  the  bishop  or  some  dignitary 
officiates.  4°  The  Pontifical,  containing  the  functions  and 
the  ceremonies  to  be  observed  in  the  functions  that  (if  we 
except  a few  for  which  special  faculties  are  sometimes  given) 
are  performed  only  by  a bishop.  5°  The  Ritual,  containing 
the  rites  and  ceremonies  to  be  observed  in  administering  the 
sacraments  (except  confirmation  and  orders,  which  are  adminis- 
tered only  by  a bishop,)^  the  office  for  the  dead,  and  certain 
benedictions  and  processions.  Nominally  there  are  other 
liturgical  books  in  use,  but  in  reality  they  are  these,  or  portions 
of  these,  as  e.  g.,  the  Antiphonarium,”  the  “ Graduate,”  etc., 
etc. 

4.  There  are  various  liturgical  books  in  use  in  the  Greek 
and  other  Oriental  churches,  but  the  only  one  of  these  we 
may  have  occasion  to  refer  to,  is  the  Greek  Euchologium, 
which  contains  the  rites  and  ceremonies  observed  in  the 
administration  of  the  sacraments.  It  is,  in  fact,  at  once 
Ritual,  Missal,  and  Pontifical.^ 

5.  The  distinction  between  Rite”  and  Ceremony”  is 
not  very  accurately  fixed.  By  ceremony  ” some  understand 
the  sacred  action  with  all  its  circumstances,  and  by  rite” 
the  manner  of  performing  the  action,  or  the  rules  to  be 
observed  in  performing  it,  so  that  the  ceremony  ” is  the 
actual  application  of  the  rite,”  or  the  actual  observance  of 
the  rules  laid  down  for  the  sacred  action.^  Others  understand 
by  ^G’ite”  all  the  words  and  actions  that  are  substantial  in 
the  sacred  function,  and  by  ^‘ceremony”  those  that  are 
accidental.^ 

6.  The  two  words,  however,  according  to  Catalani®  and 
Fornici,®  are  generally  used  in  the  same  sense — viz.,  to 

^ Vid.  infra,  chap.  ii.  § xvii. 

^ Cfr.  Bouix,  De  Jure  Liturgico,  pars  iv.  cap.  i. 

3 Baruff.,  Tit.  i.  n.  3;  CataL,  Tit.  i,  § ii.  n.  xiv. 

Vid.  Fornici,  1.  c.  pag.  2. 

® Loc.  cit. 


® Loc.  cit. 


$ I-  10.]  MEANING  OF  EUBRlOS.^^  3 

signify,  Fornici  says,  tlie  laws  to  be  observed  in  public  relig- 
ious worship.  It  would  be,  perhaps,  more  exact  to  say  that 
by  ‘^Rite^^  or  Ceremony”  is  now  commonly  understood  any 
religious  function  performed  according  to  certain  laws  fixed 
by  the  Church.  These  laws,  as  has  been  stated,  are  con- 
tained in  the  Rubrics. 

*7.  For  the  present  we  are  concerned  only  with  the 
rubrics  of  the  Roman  Ritual.  The  book  is  so  called  be- 
cause it  gives  the  sacred  functions  which  it  contains  according 
to  the  Rites  used  at  Rome,  and  was  published  under  this 
title  by  the  authority  of  Pope  Paul  V,  as  appears  from  the 
bull  ApostoliccB  Sedi,  given  at  the  commencement  of  the 
Ritual.^ 

8.  It  is  shown  by  Bouix^  that  all  the  liturgies  used 
throughout  the  Western  Church,  except  the  Ambrosian, 
retained  at  Milan,  and  the  Mozarabic,  used  in  Toledo,  were 
commonly  called  Roman,”  before  the  correction  made  by 
St.  Pius  V.  They  were  so  called,  because  they  all  agreed 
substantially  with  the  liturgy  used  in  Rome,  though  differing 
in  many  things  from  it,  as  well  as  from  each  other.  Those 
that  had  been  in  use  in  any  church  for  two  hundred  years^  at 
the  time  of  the  correction,  were  allowed  to  be  retained  as 
they  were,  and  may  therefore  still,  in  a certain  sense,  be  call- 
ed Roman,”  as  they  were  called  before.  Since  the  correc- 
tion, however,  the  Roman  Liturgy  is  usually  understood  to  be 
the  corrected  Liturgy,  unless  where  the  contrary  is  expressed 
or  implied  by  the  context.  Hence  it  is  that  many  the 
liturgical  books,  which  difler  considerably  from  the  Roman, 
and  are  now  spoken  of  as  opposed  to  the  Roman,  w ere  never- 
theless, before  the  correction,  included  under  the  general 
name  of  ‘‘  Roman.” 

*9.  The  rubrics,  wdiich  regard  the  sacraments,  embody 
the  teaching  and  instructions  of  the  Church  on  the  qualifica- 
tions and  duties  of  the  minister,  the  dispositions  of  the  recipi- 
ent, and  the  ceremonies  to  be  performed  in  the  actual  admin- 
istration. It  is  plain,  therefore,  that  a knowledge  of  these 
rubrics  is  indispensable  to  a priest. 

10.  He  acquires  a good  deal  of  this  knowdedge  in  his 
theological  studies,  for  a considerable  part  of  the  theology 
that  relates  to  the  sacraments  is  occupied  with  the  discus- 

1 BarufF.,  1.  c.  n.  5,  et  seq.  Vid.  GardelJini,  Annot.  in  Dec.  S.  B.  C., 
27  Aug.  1836,  sub  Dub.  4.  iu  Rhedonen.,  n.  4780. 

2 De  Jure  Liturgico,  pars  iv.  cap.  ii.  $ 2,  prop.  2“  et  7“ 


4 


INTRODUCTION. 


[chap.  I. 


sion  of  questions  which  are  necessarily  involved  in  the  rubrics. 
A slight  examination  of  the  matter  will  show  that  the  most 
approved  decisions  on  these  questions  are  sometimes  embodied 
in  the  rubric,  sometimes  the  best  commentary  on  the  text  of 
the  rubric.  This  is  true,  especially  of  the  rubrics,  which 
regard  the  duties  of  the  minister  and  the  dispositions  of  the 
recipient.  There  is  this  advantage  in  connecting  the  decis- 
ions of  theology  with  the  explanation  of  the  rubric,  that  by 
doing  so  both  are  likely  to  be  better  remembered.  The 
priest  has  the  ritual  constantly  in  his  hand,  and  a glance  at 
the  rubric  may  suffice  to  recall  to  his  mind  the  decisions  con- 
nected with  it;  and  again,  this  very  circumstance  will  induce 
him  to  recur  frequently  to  the  text  of  the  rubric.  Commen- 
tators on  the  rubrics,  therefore,  usually  discuss  both  the  moral 
questions  which  the  rubrics  involve  and  the  ceremonies  which 
they  prescribe. 

11.  But,  besides,  there  is  a great  deal  in  the  rubrics  re- 
garding the  sacraments,  which  is  not  touched  on  at  all,  or 
touched  on  very  slightly,  in  theological  treatises.  This  is 
the  case  with  nearly  all  the  ceremonies  that  do  not  affect  the 
validity  or  integrity  of  the  sacrament.  Yet  many  of  these 
ceremonies  are  of  great  importance,  and  must  be  strictly 
observed  by  the  priest,  who  is  consequently  bound  to  know 
the  rubrics  which  prescribe  them.  The  study  of,  at  least, 
these  rubrics  is  distinct  from  the  study  of  theology,  but  still 
is  necessary  to  the  priest,  who  is  charged  with  the  duty  of 
administering  sacraments. 

12.  Accordingly,  we  find  that  ^^the  rubrics”  not  only 
form  a special  branch  of  stud}’’  in  ecclesiastical  colleges,  but 
are  made  the  subject  of  frequent  ecclesiastical  conferences  by 
the  clergy  on  the  mission. 

§ II.  OBLIGATION  OF  THE  RUBRICS. 

*13.  Rubrics  in  general  are  divided  into  preceptive  ” 
and  directive.”  Preceptive  rubrics  are  those  which  bind 
under  sin.  Directive  rubrics  do  not  bind  under  sin,  but 
simply  direct  what  is  to  be  done  by  w’ay  of  counsel  and 
instruction.  This  is  the  distinction  as  commonly  understood, 
and  as  the  words  themselves  seem  to  imply. 

14.  But  some  authors  understand  by  “preceptive”  ra- 
brics  those  that  bind  under  grievous  sin  ; and  by  “ directive,” 
those  that  bind  under  venial  sin,  at  least  in  the  sense,  that  to 
violate  them  without  any  reasonable  cause  would  be  a venial 


$ II.  16.] 


OBLIGATION  OF  THE  RUBRICS. 


5 


sin.  Cavalieri  ^ seems  to  understand  them  in  this  sense. 
St.  Liguori  ^ rejects  this  explanation  as  incongruous.  In 
referring  to  any  author  on  the  obligation  of  the  rubrics,  it  is 
necessary  to  ascertain  in  what  sense  he  uses  the  words  j other- 
wise, his  opinion  might  easily  be  misunderstood. 

*15.  It  is  certain  that  the  rubrics  which  regard  the 
administration  of  the  sacraments  are,  with  few  exceptions, 
preceptive.  Some  prescribe  what  is  required  for  the  sub- 
stance and  integrity  of  the  sacraments.  Some  prescribe  what 
is  known  from  other  sources,  as  e.  g.y  from  the  decrees  of 
Councils,  or  the  teaching  of  theologians,  to  be  of  strict 
precept.  Some  are  expressed  in  a form  which  leaves  no 
doubt  as  to  the  intention  of  the  Church  to  make  them 
preceptive. 

*16.  With  regard  to  the  rest,  there  are  strong  reasons 
for  holding  that,  with  the  exceptions  to  be  noticed  presently, 
they,  too,  are  preceptive.  This  is  justly  inferred  from  the 
canon  of  the  Council  of  Trent,  cited  in  the  very  first  para- 
graph of  the  rubrics  themselves  : — Si  quis  dixerit,  receptos 
“ et  approbatos  Ecclesice  Catholicce  Ritus  in  solemni  Sacra- 
mentorum  administratione  adhiheri  consiietos^  aid  contemni^ 
aid  sine  peccato  a Ministris  pro  libito  omittij  aui  in  novos 
alios  per  quemcumque  Ecclesiarum  pastor em  midari  posse ^ 
anathema  St.  Liguori^  infers  from  these  words  that 

the  rubrics  to  be  observed  in  the  actual  celebration  of  Mass 
are  preceptive ; and  it  is  evident  that  the  words  apply  with 
equal  force,  and  even  more  directly  and  explicitly,  to  the 
rubrics  that  regard  the  administration  of  the  sacraments. 
The  Roman  Ritual  introduces  the  canon  in  a way  which 
leaves  no  doubt  as  to  its  application : 

UT  EA  QU.(E  ex  antiquis  Catholicas  Ecclesise  institutis,  et  sacrorura 
canoimm  snmraoramqiie  Pontificum  decretis,  DE  SACRAMEN- 
TORUxM  RITIBUS  AC  C^REMONIIS  HOC  LIBRO  PR^SCRI- 
“ BUNTUR,  qua  par  est  diligeutia  ac  religione  custodiantur  et  ubique 
'^fideliter  serv’^entur  illud  ante  omnia  scire  et  observare  convenit  QUOD 
SACROSANCTA  TRIDENTINA  SYNODUS  DE  IIS  RITIBUS 
''  DECRE VIT  IN  H^C  VERBA : Si  quis,’’  etc. 

These  words  show  that  the  Tridentine  canon  applies,  at  least, 
to  what  is  prescribed  by  the  rubrics  in  the  actual  solemn 
administration  of  the  Sacraments,  and,  consequently,  these 
rubrics  at  least  are  preceptive.  Hut,  in  order  to  observe  these, 

‘ Opera  Litur;/ica,  tom.  v.  cap.  ii.  De  linhricis,  n.  2 in  fine. 

® Lib.  vi.  n.  399.  'I'ertia  Sententia,  in  fine.  ^ Sess.  vii.  can.  13. 

* Lib.  vi.  n.  399,  Quarta  Sententia. 


6 


INTRODUCTION. 


[CHA,P.  I. 


there  are  otherp  that  must  he  observed,  and  that  consequently 
must  be,  at  least  so  far,  acknowledged  to  be  preceptive. 

*17.  We  here  suppose  the  rubrics  of  which  there  is 
question  to  be  the  rubrics  sanctioned  by  the  Oliurch.  That 
these  are,  for  the  Latin  Church,  the  rubrics  of  the  Koman 
Ritual  is  justly  inferred  from  the  words  cited,  for  these  words 
clearly  convey  that  the  rites  required  by  the  Canon  of  Trent 
to  be  observed  are  the  rites  prescribed  in  this  hook,  i.  e.,  in 
the  Romrni  Ritual.  If  the  Canon  of  Trent  could  still  apply 
to  rites  different  from  those  of  the  Roman  Ritual,  it  surely 
could  not  be  put  forward  as  a powerful  motive  why  those 
prescribed  in  the  Roman  Ritual  should  be  everywhere  faith- 
fully observed.  The  words  by  which  the  canon  is  introduced 
must,  therefore,  be  understood  to  restrict  the  ‘^approbates 
ritus,”  from  that  time  forth,  to  the  rites  prescribed  in  the 
rubrics  which  follow.^  But  we  shall  discuss  the  question 
more  fully  by  and  by. 

18.  A decree  of  Benedict  XIII  seems  to  convey  clearly 
enough  that  the  rubrics  of  the  ritual  regarding  the  adminis- 
tration of  the  sacraments  are  preceptive  even  in  the  most 
minute  details.  The  decree,  it  is  true,  is  not  addressed  to 
the  whole  Church,  but  is  given  amongst  the  acts  of  the 
council  which  this  Pope  held  at  Rome  in  the  year  1725. 
At  the  same  time  it  must  be  acknowledged  to  have  great 
weight  in  the  present  matter.  Its  words  are:  “Cum  invisi- 
“ bilia  Dei  per  visibilia  Religionis  ac  pietatis  signa  quae 
“ caeremoniarum  nomine  censentur,  intellecta  conspiciuntur, 
“ Pastoralis  nostri  muneris  curam  ad  hoc  intendimus,  et  ab 
omnibus  fieri  volumus,  et  mandamus,  ut  in  sacramentorum 
“ videlicet  administratione,  in  missis  et  divinis  officiis  cele- 
“ brand  is,  aliisque  ecclesiasticis  functionibus  obeundis  non 
“ pro  libito  inventi  et  irrationabiliter  inducti,  sed  recepti  et 
“ approbati  Ecclesiae  Catholicae  ritus  qui,  in  minimis  etiam, 
sine  peccato  negligi,  omitti  vel  mutari  hand possint,  peculiairi 
“ studio  ac  diligentia  serventur  j quamobrem  Episcopis  dis- 
“ tricte  praecipimus  ut  contraria  omnia  quae  in  ecclesiis  seu 
“ secularibus  seu  regularibus  (iis  exceptis  quae  Rituali,  vel 
“ Missali,  vel  Breviario  utuntur  a S.  Sede  probato)  contra 
“ praescriptum  Pontificalis  Romani  et  Caeremonialis  Episco- 
“ porum  vel  rubricas  Missalis,  Breviarii,  et  Ritualis  irrepsisse 
“ compererint,  detestabiles  tanquam  abusus  et  corruptelas 
“ prohibeant  et  omnino  studeant  removere,  quavis  non  obstante 

1 Vid.  Bouix,  De  Jure  Liturg.,  pars  iv.  cap.  iff.  $ v.  punct.  iv.  3®. 


§ IL  21.  ] 


OBLIGATION  OF  THE  RUBRICS. 


7 


interposita  appellatione  vel  immemorabili  allegata  con- 
suetudine ; cum  non  quod  fit  sed  quod  fieri  debet  sit 
attendendum.’’  ^ 

*19.  What  Benedict  XIV  says,  speaking  of  tlie  Rubrics 
of  the  Missal,  is  evidently  applicable  to  the  Rubiics  of  the 
Ritual  as  well,  especially  seeing  that,  in  the  decree  of  Bene- 
dict XIII  just  cited,  both  are  regarded  as  equally  binding. 
In  his  work,  De  Sacrificio  Missce^  Benedict  XIV  says : Ipsa 
“ communis  omnium  sententia  docet  rubricas  esse  leges  prae- 
ceptivas  quae  obligant  sub  mortali  ex  genere  suo  ut  loquun- 
tur  theologi,  ita  tamen  ut  immunis  sit  a mortali  qui  eas 
non  servat  per  invincibilem  omnimodam  imprudentiam  et 
aliquando  etiam  propter  parvitatem  materiae.^’  These 
words  express  precisely  the  conclusion  which,  we  think, 
should  be  adopted  in  practice  on  the  obligation  of  the  rubrics 
that  regard  the  sacraments. 

*20.  We  have  said  there  are  exceptions.  We  must,  of 
course,  except  those  rubrics  which  are  expressed  in  a form 
indicating  that  they  are  merely  directive.  We  must  except 
those  also  which  there  is  good  authority  for  regarding  as 
directive.  In  a matter  of  this  kind  we  need  not  expect 
always  to  have  certainty.  We  must  very  often  be  content 
with  a greater  or  less  degree  of  probability.  Treating  of  the 
distinction  between  preceptive^  and  directive”  as  it  affects 
the  rubrics  of  the  Missal,  Janssens  uses  the  following  words, 
which  clearly  apply  with  equal  force  to  the  rubrics  of  the 
Ritual:  . Rubricarum  mens  turn  ex  subjecta  materia 

turn  ex  Pontificum  aut  S.  R.  C.  decretis  turn  ex  communi 
Ritualistarum  consensus  turn  etiam  aliunde  colligi  potest, 
idque  ssepissime  certo,  aliquando  tamen  probabi liter  tan- 
turn,  aut  solum  sub  dubio,  prout  et  saepe  fit  in  re 
Theologica.”  ^ 

21.  Some  would  except  all  those  rubrics,  of  which  the 
matter  is  so  minute  and  trifling  as  not  to  be  fit  matter  for 
a precept.  The  opinion  of  certain  authors,  cited  by  Merati,^ 
would  favor  this  exception.  Such  rubrics,  no  doubt,  ought 
to  be  excepted,  if  they  can  be  pointed  out.  But  it  would  be 
difficult,  not  to  say  impossible,  to  point  out  any  such  rubrics. 
'I'lie  words  of  the  decree  above  cited ^ — etiam  in  minimis — 
go  to  prove  that  there  are  no  such  rubrics.  However  minute 

' C<*nc.  Rom.  1725,  tit.  xv.  cap.  i.  Labbe,  cnraiite  Colcti,  tom.  xxi. 
pag.  1874,  Veiietiis,  1735.  ^ Lib.  iii.  cap.  xiii.  ii.  3. 

Explan.  Rub.  Miss.  Rom.,  Introdurtlo  practica,  $ 2.  n.  13. 

Pars  iii.  lit.  xi.  n.  1.  Teriia  sententia.  ® Supra,  n.  18. 


8 


INTEODUCTION. 


[chap.  I. 

the  thing  may  be,  there  may  be  still  good  reason  to  make  it 
matter  of  precept.^ 

*22.  It  is  to  be  remembered,  however,  that  in  the  non- 
observance  of  a preceptive  rubric,  according  to  the  words  of 
Benedict  XIV  just  cited,  not  only  want  of  advertence,  but 
also  the  lightness  of  the  matter,  excuses  from  grievous  sin ; 
in  other  words,  the  rubric  binds  only  sub  venidli  when  the 
matter  is  of  light  importance.  Now,  when  there  is  no  scandal 
or  contempt,  any  reasonable  cause  suffices  to  exempt  from  an 
obligation  sub  veniali,  imposed  by  the  ecclesiastical  law ; and, 
therefore,  the  non-observance  of  a mbric,  when  the  matter  is 
of  light  importance,  is  free  from  sin  as  often  as  there  would 
be  any  notable  inconvenience  in  observing  it.^ 

*23.  On  the  other  hand,  grievous  sin  might  be  committed 
by  a number  of  transgressions  or  omissions  against  the  rubrics 
in  matters  which,  separately,  would  be  of  light  importance, 
but,  taken  together,  are  enough  to  constitute  the  matter  of 
grievous  sin.^ 

24.  When  the  meaning  of  a rubric  is  doubtful  or  obscure, 
and  also  in  cases  for  which  no  provision  is  made  in  the  rubric, 
there  are  three  authorities  to  which  recourse  may  be  had  for 
our  guidance.  These  are — 1°  The  decrees  of  the*  Sacred 
Congregation  of  Rites ; 2°  Custom ; 3°  The  opinions  of 
Rubricists  or  Commentators  on  the  Rubrics. 

§ III.  DECEEES  OF  THE  SACRED  CONGREGATION  OF  RITES. 

25.  The  authority  and  the  functions  of  this  congregation 
are  clearly  set  forth  in  the  bull  of  Sixtus  V,  Immmtsa  ceterni 
Dei,'^  by  which  it  was  instituted  along  with  many  other  con- 
gregations. The  words  of  the  bull,  which  regard  the  Con- 
gregation of  Rites,  are  : Quinque  itidem  Cardinales  delegi- 
“ mus,  quibus  hsec  prsecipua  cura  incumbere  debeat,  ut  veteres 
^^ritus  sacri  ubivis  locorum,  in  omnibus  Urbis,  Orbisque 
“ Ecclesiis,  etiam  in  capella  nostra  Pontificia,  in  Missis, 

divinis  officiis,  sacramentorum  administration  e,  cseterisque 
“ad  cultum  pertinentibus,  a quibusvis  personis  diligenter 
“ observentur,  cseremonise  si  exoleverint  restitutantur,  si  de- 
“ pravatse  fuerint  reforrnentur.^^® 

^ Cfr.  Falise,  Cours  Ahrecje  de  Liturgie  Pratique,  Introduction  pag.  5. 

2 Cfr.  St.  Lig.,  lib.  v.  n.  170  et  ii.  173;  lib.  vi.  ii.  285  in  fine,  et  n. 
347  in  fine. 

^ De  Herdt,  pars.  6.  n.  1,  in  fine.  Cfr.  St.  Lig.,  lib.  vi.  n.  400. 

^ 11  Kalen.  Feb.,  1857.  Bullarium  Roinamnn.  Edit.  Car.  Coque- 
lenes,  Roma,  1747.  ^ § Congregatio  Vta.  n.  1. 


$ III.  29.] 


DECREES  OF  THE  SAC.  CONG. 


9 


26.  It  might  be  justly  inferred  from  these  words  that  the 
decrees ‘of  the  Sacred  Congregation  are  to  be  regarded  as 
having  the  authority  of  the  Sovereign  Pontiff.  But  all  doubt 
on  the  point  is  removed  by  the  following  answer,  fonnally 
approved  by  the  present  Pope : — An  decreta  a Sacra  Con- 
^^gregatione  emanata,  et  responsiones  qusecunque  ab  ipsa 
propositis  dubiis  scripto  formiter  editae,  eandem  habent 
“ auctoritatem,  ac  si  immediate  ab  ipso  summo  Pontifice  pro- 
manarent,  quamvis  nulla  facta  fuerit  de  iisdem  relatio 
Sanctitati  Suae  ? Resp.  Affirmative^^  Another  answer  of 
the  Sacred  OongregatioiP  explains  the  meaning  of  the  words, 
scripto  formiter  editae.”  It  declares  that  all  decrees  and 
responses  are  to  be  regarded  as  ‘^scripto  formiter  editae,^^  that 
are  signed  by  the  Prefect  and  Secretary  of  the  Sac.  Cong., 
and  also  that  all  those  in  the  collection  of  Gardellini  are  to 
be  regarded  as  such. 

*27.  The  Sacred  Congi'egation,  then,  in  the  words  of 
Cavalieri,^  ^^pollet  facultate  per  Sedein  Apostolicam  Sibi 
facta  interpretandi  et  declarandi  concessiones  Pontificias, 
Rubricas  et  quaecunqne  Decreta  ac  dubia,  quae  circa  eccle- 
^^siasticos  ritus,  caeremonias,  ac  divina  officia  insurgant,  et 
circa  eadem  disponendi  pront  circumstantiae  et  temporum 
et  con gruenti arum  varietas  exposcunt.’^ 

28.  It  is  to  be  observed  that,  under  the  general  name  of 
Decreta  Sac.  Cong.,’^  we  are  to  understand  as  included  not 

only  decrees  strictly  so  called,  but  also  the  resolutions,  declara- 
tions, or  responses  of  any  kind  that  emanate  from  the  Sacred 
Congregation.  This  is  evident  from  the  collection  of  Gardel- 
lini, which  is  entitled,  Decreta  Authentica  Congregationis 
Sacrorum  Rituum,”  though  it  contains  many  that  are  not 
decrees  in  the  strict  sense. 

29.  The  Decrees  of  the  Sacred  Congregation,  considered 
as  to  their  form,  are  of  two  kinds.  Some  are  general, 
addressed  to  the  whole  Church,  as  e.  g.j  those  in  the  beginning 
of  the  Missal  and  Breviary.  Others,  and  by  far  the  greater 
number,  are  in  the  form  of  answers  to  individuals  or  to  })arti- 
cular  churches,  and  even  take  their  names,  or  the  titles  by 
which  they  are  cited,  from  these  churches,  as  e.  g.y  m Meclili- 
nensiy  in  Baltimorensi,'^  etc.  But,  though  they  are  thus,  in 


^ Die  23  Mail,  1846.  Ord.  Prcedicat.,  ad.  7 ; and  this  ansAver  Avns 
confirmed  and  approved  by  Ifis  Holiness  on  the  17th  .July  following, 
n.  ,')0.ol.  2 ^ April,  1854.  liomana,  n.  5202. 

^ Tom.  i.  cap.  vi.  Deer.  3.  n.  12.  ■*  Gardellini,  passim. 


10 


INTRODUCTION. 


[chap.  I. 


form,  particular,  tliey  are  nearly  all,  in  substance  and  intent, 
g-eneral  and  applicable  everywhere  throughout  the  Church. 
Nearly  all,  we  say,  for  we  must  except  those  that  imply  a 
dispensation  or  privilege,  or  are  given  on  account  of  special 
local  circumstances. 

*30.  We  cannot  do  better  than  give  here  the  words  of 
Cavalieri,  which  express  the  common  opinion  on  this  subject : 

Habent  Sac.  Rit.  Cong.  Decreta  ut,  licet  ad  particularium 
“ personarum  instantias  aut  qusesita  emanata  ea  sint,  ad  nor- 
‘^mam  et  exemplum  pro  iisdem  et  aliis  similibus  casibus  in 
Ecclesia  universali  deserviant,  nisi  peculiaris  adsit  ratio  vel 
^^inspecta  sit  aut  circumstantia,  quae  Decreta  penitus  particu- 
“ larizet,  et  ultra  personas  vel  ecclesias  pro  quibus  emanarunt, 
‘^protendi  ea  non  sinat.  Tabs  est  se  in  sacris  ritibus  diri- 
gendi  praxis  omnium  ecclesiarum.  Tabs  est  sensus  omnium 
Doctorum  qui  de  sacris  ritibus  vel  caerernoniis  scripsere  j et 
si  tabs  non  foret  procedendi  ratio,  vel  nulla  vel  nimis  incon- 
stans  ac  varia  eorundem  sacrorum  rituum,  ac  caeremoniarurn 
“ extaret  norma  ac  regula,  cum  fere  omnia  eomndem  directiva 
“ Decreta  ad  instantiain  particularium  personarum  sint  emanata, 
et  admodum  perpauca  sint  Decreta  generaba.”^ 

31.  Some  decrees  are  simply  declaratory  of  the  sense  of 
the  rubric.  These  bind  as  tbe  rubrics  themselves  bind — 
being  preceptive  when  the  rubric  is  preceptive,  and  directive 
when  the  rubric  is  directive.^ 

32.  Others  are  not  purely  declaratory  of  the  sense,  but 
prescribe  what  is  only  obscurely  implied  in  the  rubric  or  re- 
motely deduced  from  it ; or,  perhaps,  something  for  which  the 
rubric  makes  no  provision  at  all.  Decrees  of  this  kind  are 
admitted  by  all  to  be  preceptive  when  they  are  rigorously 
decrees,  or  whenever  they  have  appended  to  them  the  clause 
“ serveturj^  servari  mandavitj’’  or  the  like.  But  when  they 
are  merely  answers  to  doubts  proposed,  and  are  issued  with- 
out any  such  clause,  MeratP  teaches,  that  though  they  are  to 
be  received  with  great  respect,  and  to  be  preferred  to  any 
contraiy  opinion  of  authors,  they  are  still  to  be  regarded  as 
only  directive.  St.  Liguorb  seems  to  adopt  this  opinion  of 
Merati,  and  it  is  the  opinion  followed  by  De  Herdt.®  Some, 
however,  maintain  that  all,  even  those  that  have  no  such 
clause,  are  preceptive.® 

1 Tom.  i.  cap.  vi.  Deer.  3,  n.  4.  Cfr.  Foimici,  Notiones  prcevice,  pag.  4. 
De  Herdt,  pars  i n.  3.  ii.  Gardellini  in  Instruct.  Clement.,  § 12.  ii.  4. 

2 De  Herdt,  1.  c.  hi.  ® Pars  hi.  tit.  xi.  n.  iii.  ^ Lib.  vi.  n.  401. 

® Loc.  cit.  Cfr.  Falise,  Introduction,  § ii. 


$ III.  37.] 


DECREES  OF  THE  SAC.  CONG. 


11 


33.  It  is  evident  that  the  determination  of  the  point  de- 
pends altogether  on  the  intention  of  the  Sacred  Congregation  ; 
for^  according  to  what  has  been  already  stated/  there  can  be 
no  doubt  about  its  potver.  There  ai'e  good  reasons  in  favor  of 
the  opinion  that  the  Sacred  Congregation  has  the  intention  of 
making  its  decrees  preceptive,  even  when  it  does  not  use  the 
clause  servari  mandavit^'’  or  the  like,  but  the  authority 
above  cited  is  enough  to  make  the  other  opinion  probable. 

34.  The  decrees  of  the  Sacred  Congregation,  like  other 
laws,  to  be  binding,  must  be  sufficiently  promulgated.  Those 
that  are  merely  declaratory  are  sufficiently  promulgated  in 
the  rubric  itself,  and  require  only  to  be  known  as  authentic.^ 

Those  that  prescribe  anything  new  must  be  promulgated  in 
the  usual  way.^  The  general  decrees  are  published  at  Rome  ; 
the  others  are  published  in  the  particular  churches  to  which 
they  are  addressed. 

35.  It  is  a disputed  question  whether  decrees  of  this  kind, 
addressed  to  particular  churches,  but  of  general  application 
in  the  sense  before  explained,^  are  to  be  regarded  as  binding 
elsewhere,  even  though  they  be  not  solemnly  promulgated  to 
the  entire  Church.  St.  Liguori  seems  inclined  to  the  opinion 
that  they  are  not  / but  he  afterwards  modifies  this  opinion  by 
adding,  that  when  such  decrees  are  universally  known,  and 
are  thus,  in  fact,  promulgated  by  long  usage  and  the  constant 
reference  of  authors  to  them,  they  are  binding  on  all.®  Now, 
most  of  the  decrees  of  the  Congregation  of  Rites,  and  es- 
pecially those  of  general  application,  may  be  truly  said  to  be 
promulgated  in  this  way,  since  tlie  publication  of  the 
“Decreta  Authentica  Cong.  Sac.  Rit.”  by  Gardellini.'^ 

36.  It  is  highly  probable,  therefore,  that  such  decrees, 
though  addressed  to  particular  churches,  are,  at  the  present 
day,  sufficiently  promulgated  to  be  binding.  But  even  if 
they  do  not,  in  strictness,  bind  through  defect  of  sufficient 
promulgation,  it  is  at  least  highh^  laudable  to  observe  them 
when  there  is  no  doubt  about  their  authenticity.® 

37.  We  may  here  observe  that  the  decrees  cited  in  the 
course  of  this  work,  and  in  the  Appendix,  are,  unless  when 
the  contrary  is  exprc^ssed,  taken  from  the  third  edition  of 

^ Sup.  n.  26,  27.  ^ Qf,._  Lig.,  lib.  i.  n.  200,  Kis  positis. 

2 St.  Lig.,  1.  c.  Sup.  u.  29,  30. 

® Lib.  i.  n.  106.  Quaer.  2,  JSecunda  Sevtentia. 

® Elcnchus  Qticestionum  reccntius  rcformatarurn,  Qncest.  ii.  et  in  nota. 

1.  c.  Edit,  ivlechliu,  184.5,  ’’  Vid,  mip..  n.  26. 

**  Ctr.  Houix,  l)e  Jure  Ltlurr/.,  pars  ii.  sect.  ii.  cap.  vi. — SSrholiam. 


12 


INTRODUCTION. 


[chap.  I. 


Gardellini.^  Certain  decrees  which,  in  the  preceding  editions, 
were  published  as  supplementary  to  some  of  the  volumes,  are, 
in  this  edition,  given  and  numbered  in  their  proper  places 
according  to  their  dates.  The  numbers,  consequently,  in  this 
edition  are  not  the  same  as  in  the  preceding  editions;  but 
this  can  cause  no  great  inconvenience,  as  the  titles  and  dates 
of  the  decrees  are  still  the  same.  Even  the  numbers  will  be 
found  generally  to  correspond,  if  from  any  proposed  number 
in  this  third  edition  there  be  taken  146  or  149,  the  number 
of  decrees  previously  published  as  supplementary.  There 
can  be  no  doubt  about  the  authenticity  of  a decree  given  in 
this  Collection,’^  for  it  has  the  requisite  approval  of  the 
Sacred  Congregation  and  the  Sovereign  Pontiff. 

38.  Gardellini  has  appended  notes  to  several  of  the  decrees. 
These  notes  have  no  public  authority,  but  they  derive  great 
weight  from  the  character  and  position  of  the  writer,  who  was 
Assessor  of  the  Congregation  of  Sacred  Rites.  His  contiiiu- 
ators  also  have  appended  valuable  notes  to  some  of  the 
decrees  issued  since  his  time;  that  is,  since  May,  1826,  the 
date  of  the  latest  decree  given  by  Gardellini  himself. 

39.  The  most  important  of  these  decrees  have  been  ar- 
ranged in  alphabetical  order  by  Ealise,  the  learned  author 
of  Cours  Abrege  de  Liturgie  Fratique/^  and  published  in 
a small  volume,  which  has  already  gone  through  several 
editions.  The  missionary  priest  will  find  it  a very  useful 
book. 

*40.  It  has  been  decided  that  decrees  of  the  Sacred  Con- 
gregation have  the  effect  of  derogating  from  any,  even 
immemorial,  usage  to  the  contrary  ; but  in  any  particular  case 
recourse  may  be  had  to  the  Sacred  Congregation  for  a tolera- 
tion of  the  usage.^ 

*41.  With  respect  to  certain  decrees  which  appear  to  be 
opposed  to  each  other,  Gardellini  observes,  in  his  preface, 
that  the  contradiction  will  be  found,  on  a careful  consider- 
ation of  all  the  circumstances,  to  be  in  most  of  them  only 
apparent ; what  is  granted  in  one  set  of  circumstances,  e.  g., 
being  refused  in  another,  etc.  But  there  are  a few  instances 
in  which  the  Sacred  Congregation  has  really  changed  or 
modified  previous  decrees,  and  in  such  cases  we  are  to  be 
guided  by  the  latest  issued  on  the  subject.^ 


^ Romae,  Typis  S.  Congregationis  de  Propaganda  Fide,  MDCCCLVI. 
^11  Sept.  1847.  In  Angelop.,  ad.  16.,  n.  5102.  ^ Cfr.  Deer.  22 

Apr.  1741,  n.  4110,  et  Annot.  n.  4542,  ad.  4,  27  Sept.  1817. 


$ IV.  47.] 


CUSTOM. 


13 


§ IV.  CUSTOM. 

*42.  The  Rubrics,  if  we  except  a few  which  reg-aril 
the  matter  aud  form  of  the  sacraments,  are  ecclesiastical 
laws,  and,  like  other  ecclesiastical  laws,  are  affected  by 
“ custom.” 

43.  We  must  here  suppose  the  general  principles  regard- 
ing custom  laid  down  by  theologians  and  canonists  in  the 
treatise  De  Legibus”  Custom  may  be  in  strict  accordance 
with  the  law,  secundum,  legem;  or  it  may  be  beside,  or  go 
beyond,  the  law,  prceter  legem;  or  it  may  be  at  variance  with 
the  law,  conira  legem} 

44.  Custom  which  is  in  accordance  with  the  law,  that 
is,  in  the  present  matter,  with  the  rubric,  is  the  best  inter- 
preter of  the  rubric,  according  to  the  well-known  axiom, 
“ optima,  est  legiim  interpret  ’ consuetudo}^’^  The  actual 
practice  of  those  who  know  the  law,  and  who  bona  fide 
intend,  in  what  they  do,  to  fulfil  the  law,  is  a very  good 
evidence  of  the  sense  in  which  the  legislator  wished  his  law 
to  be  understood. 

45.  When,  therefore,  the  meaning  of  a rubric  is  doubt- 
ful, the  actual  practice  of  Rome  is  an  excellent  means  of 
determining  that  meaning.  The  clergy  there  know  the 
law,  and  intend  to  carry  it  out  in  their  practice  j and  more- 
over, their  practice  is  under  the  very  eye  of  the  supreme  au- 
thority. The  usage  of  Rome  is,  therefore,  justly  regarded 
as  decisive  in  the  matter  of  sacred  rites.  So  it  was  regarded 
by  Benedict  XIV,  who,  when  Archbishop  of  Bologna, 
condemned  a certain  practice  in  that  city  on  the  ground 
that  it  was  opposed  to  the  usage  of  Rome,  which  he  says 
‘‘  Sacrorum  Rituum  magistra  merito  appellatur.”^ 

46.  Custom  which  goes  beyond  the  rubric,  preeter 
legemfi  i.  e.,  which  requires  something  not  contained  or  im- 
plied in  the  rubric,  but  yet  not  at  variance  with  it,  may  have 
all  the  conditions  necessary  to  make  its  observance  licit,  or 
even  obligatory.  • 

47.  It  is  a matter  of  little  moment  whether  we  are  to 
regard  custom  with  these  conditions  as  sufficient  of  itself  to 
induce  an  obligation,  or  as  merely  the  evidence  of  an  un- 
written law  from  which  it  has  its  origin.  The  former  is  the 


^ Suarez,  De  Legihus,  lib.  vii.  cap.  iv'. 

^ 1.  Si  de  interj}retatione  ff.  de  Legih.,  apiid  ReifTeiistiiel,  tom.  i.  lib  i. 
Decret.,  tit.  iv.  ii.  8.  ^ Instil,  xxx.  u.  23. 


14 


INTRODUCTION. 


[chap.  I. 


opinion  of  Suarez, ' and  is  tlie  one  commonly  received.  The 
latter  is  the  opinion  of  Cardenas,^  which  is  developed  and 
maintained  at  great  length  by  the  “ Melanges  Theologi- 
ques.”^ 

48.  Whatever  be  the  source  of  the  obligation,  it  is  cer- 
tain, at  all  events,  that  “custom”  has  sometimes  the  force  of 
law  5 and  that  this  is  the  case  in  ceremonies  as  well  as  in 
other  matters,  appears  from  certain  decrees  of  the  Sacred 
Congregation,^  and  might  be  inferred  from  the  words  of  the 
rubric  regarding  local  usages  in  the  marriage  ceremony. 

49.  These  two  kinds  of  custom  present  little  difficulty  in 
the  matter  of  ceremonies.  The  chief  difficulty  is  in  determin- 
ing how  far  custom  of  the  third  kind,  “ contra  legem, can 
justify  a departure  from  the  rubrics,  or  how  far  any  existing 
custom  at  variance  with  the  rubrics  can  be  licitly  retained. 

*50.  There  can  be  little  doubt  that  custom,  with  cer- 
tain conditions,  can  abrogate  any  human  law.  “ Nihil  magis 
“ tritum,”  says  Benedict  XIV,®  “ quam  legem  quamlibet 
“ hmnanara,  etiam  canonicam,  posse  contraria  consuetudine 
“ quae  sit  rationabilis  et  legitime  praescripta,  abrogari,  juxta 
“ textum  in  cap.  final,  de  Consuetudine P 

51.  The  conditions  required  are  expressed  in  the  words 
“ rationabilis  et  legitime  prccscripta,^'’  which  are  the  words  of 
the  text  referred  to,  taken  from  the  decretal  of  Gregory  IX. 
But  all  are  not  agreed  as  to  what  precisely  must  be  understood 
as  included  under  these  words.  Benedict  XIV.,  in  another 
place  in  the  same  work,®  explains  them  thus.  Having 
stated  that  custom  may  abolish  a law,  he  adds,  that  for  this 
it  must  have  certain  conditions : — “ Et  primo  quidem  ut  sit 
“rationabilis,  hoc  est,  neque  juri  divino,  neque  naturali  con- 
“traria  nec  expresse  a jure  reprobata,  ant  in  legislatoris  con- 
“ temptum  invecta:  deinde  ut  a majori  communitatis  parte 
“ libere  et  sponte  sit  inducta,  pluribusque  ac  continuis  actibus 
“ frequentata  animo  legem  tollendi : ac  demum  ut  adsit 
“ consensus  legislatoris  non  quidem  expressus  et  personalis, 
“ qualem  cum  aliis  necessarium  voluit  Pontius,  lib.  6 de 
“ Matrim.,  cap.  6,  n.  7,  sed  consensus  Itgalis  et  juridicus,  qui 

^ De  Legibus,  lib.  vii.,  cap.  14,  et  seq. 

® Crisis  Theol.,  tract,  iii.  de  Legibus  et  prceceptis,  disp.  xxiii.  cap.  v. 
art.  V.  vi,  et  viii. 

® II"'®  Serie.  Art.  “ De  la  coutume  en  Euhriques,”  pag.  208  et  seq. 

■*  15  Sept.  1668,  in  Conversan.,  n.  2448, — 13  Jul.,  1675,  in  Aqiiil.,  n. 
276. 

® De  Synod.  Dicec.,  lib.  xii.  cap.  viii.  n.  8.  ® Lib.  xiii.  cap.  v.  n.  5. 


$ IV.  55.] 


CUSTOM. 


15 


nimirum  jam  babetur  per  leges  et  canones  omnem  consuetu- 
dinein  populi  moribus  inductam  approbantes,  eique  vires 
tribuentes  abrogandi  legem : quod  communissime  sentiunt 
“ doctores  congesti  a Suarez  cit.  lib.  7^  cap.  J8,  num.  14.” 
These  words,  taken  in  connection  with  the  preceding  extract, 
show  that,  to  be  legitime  praescripta,”  according  to  Benedict 
XIV,  the  custom  must  prevail  amongst  the  greater  part  of 
the  community  with  the  intention  of  abrogating  the  law,  and 
must  also  have  (at  least  constructively)  the  consent  of  the 
legislator. 

*52.  The  chief  point,  after  all,  in  this  matter  is,  to  ascer- 
tain whether  the  custom  opposed  to  any  law  has  the  sanction 
of  the  legislator  j because,  as  the  same  great  authority  states, 
Quod  consuetudo  prsevaleat  contra  legem  superioris,  id 
oritur  ex  ipsomet  superioris  consensu  qui  earn  etiam  suae 
legi  obviantem,  cum  rationabilis  et  diuturna  est,  statuit  tole- 
randam.’”  It  is  then  justly  observed  by  Falise,^  that  all 
the  other  conditions  laid  down  and  discussed  by  theologians 
and  canonists  are  no  more  than  the  preamble,  as  it  were,  to 
that  consent  of  the  legislator,  whether  express  or  by  legal 
construction,  from  which,  and  from  which  alone,  custom 
derives  its  efficacy. 

*53.  From  all  this,  then,  it  is  evident  that  no  custom, 
however  widespread  or  long-continued,  can  be  allowed  to 
prevail  against  the  rubric,  unless  so  far  as  the  legislator, 
that  is,  the  Sovereign  Pontiff,  by  himself,  or  by  the  Congre- 
gation of  Rites  as  his  organ,^  consents  to,  or  tolerates  that 
custom. 

*54.  The  whole  inquiry  is  thus  practically  reduced  to 
the  simple  question  of  fact,  viz  : In  what,  and  how  far,  does 
the  Holy  See  consent  to  any  existing  custom  at  variance  with 
the  mbrics  ? 

To  answer  this  question  satisfactorily,  it  is  necessary  to  say 
a word  on  each  of  the  liturgical  books  separately. 

55.  And,  first,  with  regard  to  the  Missal.  The  bull  of 
St.  Pius  V,  Quo  primum,'^  given  at  the  commencement  of  the 
]\[issal,  prohibits  the  use  of  any  other  than  the  Missal  then 
published,  and  all  customs  at  variance  with  its  rubiics,  in  all 
churches,  in  quibus  missa  conventualis  alta  voce  cum  choro, 
aiit  dernissa,  celebrari  juxta  Romanm  Eccdesise  litiim  con- 
suevit  vel  debet” — that  is  to  say,  throughout  the  whole  Latin 
^ Lib.  xii.  cap.  viii.  n.  8. 

^ Jritroduntion  au  Coars  Ahreye  dc  Liluryie,  $ iv. 

3 Vid.  8iq)ia,  ii.  24.  •*  I’ridie  idus  Jidii,  1570. 


INTRODUCTION. 


[OII^P.  I. 


]G 

Cliurcli.^  It  excepts  (mly  those  churches  in  which  a different 
usage  had  been  followed  for  two  hundred  years  previously. 
After  declaring  that  churches  in  which  other  Missals  had 
been  in  use  for  this  period,  are  permitted  to  follow  the  ancient 
usage,  the  bull  proceeds — . . . ex  aliis  vero  omnibus 

ecclesiis  })r90fatis  eonmidem  missalium  usum  tollendo, 
illaque  penitus  et  omnino  rejiciendo,  ac  huic  missali  nostro 
nuper  edito,  nihil  unquain  addendum,  detrahendum  aut 
inimutandum  esse  decernendo,  sub  indignationis  nostras 
poena,  hac  nostra  perpetua  valitura  constitutione  statuiraus 
et  ordinamus.  Mandantes,  ac  districte  omnibus  et  singulis 
. . . . illis  in  virtute  sanctae  obedientiae  praecipientes 

‘‘ ut,  caeteris  omnibus  rationibus  et  ritibus  ex  aliis  missalibus 
quantumvis  vetustis  hactenus  observari  consuetis  in  posterum 
penitus  ornissis,  ac  plane  rejectis,  missam  juxta  ritum,  mo- 
dum,  ac  normam  quae  per  missale  hoc  a Nobis  nunc  traditur, 
decantent  ac  legant,”  etc.,  etc. 

56.  It  appears,  therefore,  that  a custom  at  variance  with 
the  rubrics  of  the  Missal  has  the  sanction  of  the  Holy  See, 
and  can  be  licitly  retained,  provided  it  had  existed  for  two 
hundred  years  before  the  date  of  this  bull.  It  is  true,  this  is 
not  exactly  the  case  of  custom  abolishing  a law,  but  rather 
of  custom  in  certain  places  preventing  a general  law  from 
being  extended  to  these  places.  But  the  effect  is  the  same. 
Such  a custom,  where  it  exists,  may  be  regarded  as  one  at 
variance  with  the  rubric,  and  yet  having  the  consent  of  the 
Holy  See. 

57.  But  it  is  evident  from  the  words  cited,  that  this  con- 
sent cannot  be  claimed  for  any  other  custom,  either  then  ex- 
isting or  afterwards  introduced,  against  the  rubric  of  the 
Missal.  If  there  could  be  any  doubt  on  the  point,  it  is  re- 
moved by  several  decrees  of  the  Congregation  of  Rites,  in 
wliich  all  such  customs  are  declared  to  be  abuses.  Thus,  in 
the  decrees,  printed  by  order  of  Urban  VIII,  at  the  com- 
mencement of  the  Missal  we  have  these  words  : Demum 

renovando  decreta  alias  facta,  mandat  Sacra  Congregatio  in 
omnibus  et  per  omnia  servari  Rubricas  Missalis  Romani,  non 
obstante  qnocunque  prsetextu,  et  contraria  consuetudine 
quam  abusum  esse  declarat.”  Other  decrees  of  the  same 
import  may  be  seen  in  Gardellini.^  There  is  one  rubric. 


^ Vid  supra,  n.  8. 

2 In  Oscen.,  1.5  March,  1591,  ad.  10,  n.  15, — 14  June,  1845,  Oj'd. 
Discal.,  n.  5018. 


$ IV.  62.]  CUSTOM THE  MISSAL,  ETC.  17 

however,  which  may  perhaps  be  excepted;  that,  namely, 
which  regards  the  piiritication  to  be  administered  to  the  laity 
after  communion.  We  shall  have  occasion  to  refer  to  it  in 
treating  of  the  similar  rubric  given  in  the  Ritual.^ 

58.  All  that  has  been  said  regarding  the  Missal,  is  equally 
applicable  to  the  Breviary.  The  bull.  Quod  a nobis,  printed 
at  the  commencement  of  the  Roman  Breviary,  contains  similar 
provisions,  and  almost  in  the  very  same  words,  regarding  the 
obligation  of  using  it,  except  where  another  liad  been  in  use 
for  two  hundred  years.  The  decrees  of  the  Sacred  Congre- 
gation also  insist,  in  similar  terms,  on  the  strict  observance  of 
its  rubrics.^ 

59.  The  bull  of  Clement  VIII,  Ex  quo  in  Ecclesia  Dei, 
given  at  the  commencement  of  the  Pontificale  Romanum,’^ 
orders,  in  like  manner  (but  without  any  exception  in  favor  of 
custom,  however  ancient),  the  strict  observance  by  all  who 
exercise  Pontificalia,  of  what  is  there  prescribed  for  the 
various  functions  contained  in  it,  and  prohibits  any  change 
or  modification  whatever. 

60.  With  regard  to  the  Cseremoniale  Episcoporum, 
the  bulls  printed  at  the  commencement  of  it  are  no  less  clear 
and  decisive  as  to  the  strict  obligation  of  following  what  it 
prescribes.  To  show  that  no  custom  can  be  allowed  to 
prevail  against  it,  it  is  enough  to  cite  the  following  words  of 
a decree  of  the  Sacred  Congregation,  dated  so  recently  as  12 
Dec.,  1832.^  Cseremonialis  Episcoporum  legem  a summis 

Pontificibus  Clemente  VIII,  Innocentio  X,  et  Benedicto 
“XIV,  latarii  et  confirmatam,  hujusmodi  indolis  esse,  ut  a 
“nulla  contraria  consuetudine  abrogari  valeat,  accedentibus 
“ praesertim  non  panels  S.  R.  C.  decretis.” 

61.  It  had  been  declared  in  previous  decrees,^  that  the 
“ Cseremoniale  ” does  not  do  away  with  laudable  immemorial 
customs.  If  by  “ laudable  customs  we  can  understand  any 
that  are  opposed  to  the  Cseremoniale,  and  not  simply  those  that 
are  in  accordance  with  it,  or  at  least  reconcilable  with  it,  they 
must  be,  in  the  strictest  sense,  immemorial  ^ otherwise,  their 
observan(;e  is  not  lawful.^ 

*62.  And  now  wo  come  to  consider  the  question  of  cus- 

^ Vid.  infra,  cliap.  xii.  ^ i. 

® 16  March,  1658  in  Jacen.,  n.  1868, — 17  Nov.  1674,  in  Veronen.,  u. 
2719, — 28  Sept.  1675,  in  Compostell.  ad  5,  n.  2749. 

^ In  Fisana,  n.  4696. 

* 11  Jun.  1605,  in  Hispan.,  n.  266 — 17  Jiin.  1(506,  in  Elbw'.y  n.  318. 

® Vid.  Bouix.  De  Jure  Litunj.,  pars  iv.  cap.  51,  $ iv. 


18 


INTRODUCTION. 


[chap.  I. 


tom  as  it  affects  wliat  is  prescribed  by  the  Roman  Ritnal.  It 
is  not  easy,  it  must  be  confessed,  to  determine  how  far  the 
consent  or  toleration  of  the  Holy  See  is  extended  to  customs 
at  variance  with  the  rubrics  of  the  Ritual. 

*63.  The  bull  of  Paul  V,  AjMstoUcce  sedi,  printed  at  the 
commencement  of  the  Ritual,  is  as  follows ; Apostolicse  Sedi 
per  abundantiam  divinse  gratiae,  nullis  suffragan ti bus  meritis, 
prsepositi,  Nostrae  sollicitudinis  esse  intelligimus,  super 
universam  Domum  Dei  ita  invigilando  inteiidere,  ut  op- 
portunis  in  dies  magis  rationibus  provideatur,  quo,  sicut 
^‘admonet  Apostolus,  omnia  in  ea  honeste,  et  secundum 
ordinem  iiant,  praecipue  vero  quae  pertinent  ad  Ecclesiae  Dei 
Sacramentorurn  administrationem,  in  qua  religiose  observari 
Apostolicis  traditionibus,  et  SS.  Patrum  Decretis  constitutes 
Ritus  et  Caerernonias  pro  Nostri  officii  debito  curare  omnino 
tenemur.  Quamobrem  fel.  rec.  Pius  Papa  V,  Praedecessor 
^^noster,  hujns  Nostri  tunc  Sui  officii  mernor,  ad  restituendam 
sacrornm  Rituum  observationem  in  sacrosancto  Missae 
Sacrificio,  divinoque  Officio,  et  simul  ut  Catholica  Ecclesia 
in  Fidei  unitate,  ac  sub  uno  visibili  capite  B.  Petri  suc- 
cessore  Romano  Pontifice  congregata,  unum  psallendi  et 
orandi  ordinem,  quantum  cum  Domino  poterit,  teneret, 
Breviarium  primum,  et  delude  Missale  Romanum,  mnlto 
studio  et  diligentia  elaborata  pastorali  providentia  edend^i 
censuit.  Oujus  vestigia  eodem  sapientiae  spiritu  secutus  simi- 
lis  memoriae  Clemens  Papa  VIII,  etiam  Praedecessor  Noster, 
non  solum  Episcopis,  et  inferioribus  Ecclesiae  Praelatis 
“accurate  restitutum  Pontificale  dedit,  sed  etiam  complures 
“ alias  in  Cathedralibus  et  inferioribus  Ecclesiis  caerernonias 
“promulgato  Caeremoniali  ordinavit.  His  ita  constitutis, 
“ restabat,  ut  uno  etiam  volumine  comprehensi,  sacri  et  sinceri 
“ Catholicae  Ecclesiae  Ritus,  qui  in  Sacramentorurn  adminis- 
“ tratione,  aliisque  Ecclesiasticis  functionibus  servari  debent, 
“ ab  iis,  qui  curam  animarum  gerunt,  Apostolicae  Sedis 
“auctoritate  prodirent,  ad  cujus  voluminis  praescriptum,  in 
“ tanta  Ritualium  multitudine,  sua  illi  ministeria  tamquam  ad 
“ publican!  et  obsignatam  normam  peragerent,  unoque  ac  hdeli 
“ ductu  inoffenso  pede  ambularent  cum  consensu.  Quod 
“ quidem  jampridem  agitatum  negotium,  postquam  Generaliuni 
“ Conciliorum  graece  latiueque  divina  gratia  editorum  opus 
“ morari  desivit,  sollicite  urgere  Nostri  muneris  esse  exis- 
“tirnavimus.  Ut  autem  recte,  et  ordine,  ut  par  erat,  res 
“ ageretur,  nonnullis  ex  Venerabilibus  Eratribus  nostris  S. 
“R.  E.  Cardinalibus,  pietate,  doctrina  et  prudentia  praestan- 


$ IV.  64.] 


CUSTOM — THE  RITUAL. 


19 


‘^tibus,  earn  demaiidavimus,  qui  cura  consilio  eruditoriim 
virorum,  variisque  prsesertim  antiqnis  et  quae  circumferuntur, 
Ritiuilibus  coiisultis,  eoque  in  priinisj  quod  vir  singulari 
pietatis  zelo,  et  doctrina  bonae  memoriae  Julius  Antonins 
“ S.  R.  E.  Cai’dinalis  S.  Severinae  nuncupatus^  longo  studio, 
‘^multaque  industria  et  labore  plenissimum  cornposuerat,  rebus- 
que  omnibus  mature  consideratis,  demnm  divina  aspirante 
dementia,  quanta  oportuit  brevitate,  Rituale  confecerunt. 
In  quo  cum  receptos  et  approbates  Catliolicae  Ecclesiae 
Ritus  suo  ordine  digestos  conspexerimus,  illud  sub  nomine 
‘‘  Ritnalis  Romani  merito  edendura  publico  Ecclesiae  Dei  bono 
judicavimus.  Quapropter  liortarnur  in  Domino  Venerabiles 
Eratres  Patriarchas,  Arcliiepiscopos,  et  Episcopos,  et  dilectos 
^‘Filios  eorum  Vicarios,  necnon  Abbates,  Paroclios  universes, 
^‘ubique  locorum  existentes,  et  alios,  ad  quos  spectat,  ut  in 
‘^posterum  tamquam  Ecclesiae  Romanae  filii,  ejusdem  Ecclesiae 
omnium  matris  et  ma^gistrae  auctoritate  constitute  Rituali 
^dn  saciis  functionibus  utantur,  et  in  re  tanti  momenti,  quae 
Catliolica  Ecclesia,  et  ab  ea  probatus  usus  antiquitatis 
statuit,  inviolate  observent. 

Datum  Rinnae  apud  S.  Mariam  Majorem,  sub  Annulo 
Piscatoris,  die  xvii.  Junii  MDOXIV.  Pontidcatus  Xostri 
anno  X. 

CobdlutiitsJ’ 

*64.  Now,  it  must  be  evident  that  the  use  of  the  Roman 
Ritual,  to  tlie  exclusion  of  every  other,  is  not  here  insisted  on 
in  terms  like  those  of  the  bull  Quo  primum  above  cited^  re- 
garding the  use  of  the  Missal,  or  the  similar  terms  employed 
regarding  the  use  of  the  Breviary,  Pontifical,  and  Cseremoniale. 
Instead  of  mandantes  . . . in  virtute  sanctce  ohedientioi 

pjrcBcipienteSj  etc.,  etc.,  we  have  here  merely  . . . horta- 

mur  in  Domino  ....  ut  in  posterum  .... 

utantur,  etc Accordingly,  some  theologians  have 

maintained  that  the  use  of  the  Roman  Ritual,  though 
earnestly  recommended,  is  not  of  precept,  that  whatever  it 
contains  of  precept  is  of  precept  aliunde,  and  that  the  rest  is 
prescribed  only  de  decentid.  This  opinion  is  cited  by  St. 
Liguori  without  di.sai)proval.^  Catalani,  while  he  extols  the 
authority  of  the  Roman  Ritual,  holds,  nevertheless,  that  par- 
ticular churches  may  use  their  own  ritual  . . . “ modo 

“ritus  laudabiles  sint  ac  probati,  nihilquo  contineant  quod 
“ Chiistianae  doctrinae,  bonisque  moribus  adversetur.’^  ^ 

^ Supra,  n.  55.  ^ yj  285,  Dub.  4.  ^ Prcef.  ad  Lectorem,  u.  xi. 


22 


INTRODUCTION. 


[chap.  I. 


68.  We  have  before  cited  ^ the  decree  of  Benedict  XIII, 
in  whicli  l:)ishops  are  strictly  ordered  to  prohibit,  and  to  labor 
zealously  to  remove  as  a detestable  abuse,  whatever  they  may 
find  opposed  to  the  Bubrics  of  the  Ilitual.  This  decree, 
wdiose  authority,  as  has  been  said,^  is  of  the  greatest  weight, 
appears  to  leave  no  doubt  that  there  is  a strict  obligation  of 
using  the  Koman  Ritual  everywhere  except  in  those  churches 
which  are  excepted  in  the  decree  itself,  viz.,  those  in  which 
the  Holy  See  has  sanctioned  the  use  of  a different  ritual. 

69.  Since  the  time  of  Benedict  XIII,  the  Congregation 
of  Rites  has  issued  several  decrees  which  clearly  enough  con- 
vey the  same  thing.  Thus  it  has  frequently  answered : 

Servetur  Rituale  Romanum  Juxta  Rituale  Romanum 
Juxta  Ritualis  Romani  Rubricam  Illi  soli  libri  adhi- 
bendi,  et  in  illis  tantum  benedictionibus,  quae  Rituali  Romano 
sunt  conformes.”'* 

Again,  amongst  the  decrees  regarding  prohibited  books  at 
the  beginning  of  the  Index,  w-e  have  § IV.  1,  Benedictiones 
‘‘  omnes  ecclesiasticae,  nisi  approbatse  fuerint  a Sac.  Rit.  Con. 
7 Rituali  Romano  additiones  omnes  factae  aut  faciendae  post 
reformationem  Pauli  V,  sine  approbatione  S.  R. 

70.  It  would  be  impossible,  we  think,  to  reconcile  these 
declarations  and  decrees  with  the  supposition  that  custom,  or 
episcopal  authority  in  any  diocese,  is  enough  to  justify  a de- 
parture from  the  Rubrics  of  the  Roman  Ritual,  or  to  justify 
the  use  of  any  other  ritual  at  variance  with  it. 

71.  But  all  doubt  on  this  point  wmuld  appear  to  be  re- 
moved by  certain  recent  answers  of  the  Sacred  Congre- 
gation— one  to  the  Bishop  of  Troyes,  cited  by  the 
‘^Melanges  Theologiques,’^®  which  declares  that  the  laws 
of  the  Roman  Ritual  affect  the  whole  Church : “ Rituale 

Rornanum,”  it  says  in  referring  to  it,  “ cujus  leges  uni- 
versam  afficiunt  Ecclesiam ; ” another  to  the  Cure  of  Bar- 
sur-Aube,  declaring  that  he  may  use  the  Roman  Ritual 
notwithstanding  the  prohibition  of  his  bishop  f and  another 

^ Sup.,  n.  18.  2 Loc.  cit. 

^ 1 Dec.  1742,  Kullius  Fasani,  n.  4133 ; — 23  Mail,  1835,  Ord.  Min., 
n.  4748,  ad.  1 ; — 12  Mart.  1836,  in  THdent.,  n.  4777,  ad.  13. 

7 April,  1832,  in  Arniinen.,  n.  4681,  ad  5. 

® Vid.  “Index  Libroruni  Prohibitorurn’’  in  “ Dictionnaire  des  Heresies,” 
Migne,  Paris,  1853,  pag.  935.  Serie,  3“®  Caliier,  p.  339. 

22  Maii,  1841,  in  Trecen.,  given  by  Falise  in  tlie  Alphabetical  Com- 
pendium, (vid.  supra  n.  39),  V.  Rituale  Romanum,  and  referred  there  to 
No.  4779  in  Gardellini,  though  we  could  not  find  it  in  our  copy  ot  Gar- 
dellini  (Editio  tertia,  Roma,  MDCCCLVI). 


§ IV.  73.] 


CUSTOM — THE  KITUAL. 


23 


to  a canon  of  Mans,^  in  wliicli  it  is  declared  that  the  canons 
or  other  priests  of  the  diocese  could  not,  with  a safe  con- 
science, infringe  or  neglect  the  preceptive  rules  of  the 
Roman  Ritual,  nor  would  the  authority  of  the  bishop  be 
sufficient  to  justify  them  in  doing  so. 

*12.  We  conclude,  therefore,  that,  although  on  account  of 
the  reasons  and  authorities  above  stated,^  it  cannot  be  said  to 
be  perfectly  certain,  it  is  at  least  far  the  more  probable 
opinion,  that  the  Roman  Ritual  is  obligatory  everywhere 
throughout  the  Latin  Church,  and  that  the  Holy  See  alone 
can  authorize  any  change  or  modification  in  what  it  prescribes. 
Whatever  doubt  there  may  be  as  to  the  obligation  imposed 
by  the  bull  of  Paul  V,  there  can  hardly  be  a reasonable 
doubt  as  to  the  obligation  expressed  or  implied  in  the  subse- 
quent decrees  and  declarations  above  cited. 

73.  To  the  argument  from  the  sanction  or  toleration  of  a 
different  ritual  in  some  places,  it  may  be  answered : 1°  The 
approval  by  the  Holy  See  of  a different  ritual  in  a particular 
place,  serves  only  to  confirm  the  general  obligation  (which 
is  all  we  contend  for)  of  using  the  Roman,  according  to  the 
principle  exceptio  firrnat  regulam.”  The  decree  of  Benedict 
XIII,  above  cited,^  expressly  refers  to  such  exceptions. 
2°  Some  of  these  rituals  differ  from  the  Roman  only  by  the 
addition  of  certain  customary  ceremonies,  in  themselves  laud- 
able, such,  e.  g.j  as  the  rubric  of  the  Roman  Ritual  itself  ex- 
pressly wishes  to  have  observed  in  the  celebration  of  mar- 
riage. The  Ritual  published  for  the  use  of  the  English 
clergy,^  may  perhaps  be  taken  as  an  example.  Others  differ 
from  it  only  by  the  omission  or  abbreviation  of  certain  cere- 
monies authorized  by  special  indult  or  dispensation  from  the 
Holy  See,  as,  e.  g.,  the  ritual  published  for  the  use  of  the 
clergy  in  the  United  States.®  3°  The  toleration  extended  to 
certain  rituals  published  by  episcopal  authority,  and  differing 
considerably  from  the  Roman,  proves  nothing  but  the  for- 
bearance of  the  Holy  See.  While  it  declares,  on  every  con- 
venient opportunity,  the  obligation  of  the  Roman  Ritual,  it 
does  not  enforce  the  obligation  by  severe  penalties.  That  is 
all.  And  there  may  be  good  reasons  for  this  forbearance. 
It  may  be  that  in  some  places  the  observance  of  the  Roman 

‘ 10  Jan.  1852,  in  Cenomanen.,  n.  51(55,  ad  4. 

2 Supra,  n.  (54.  » Sup,,  n.  18. 

■*  Ordo  administrandi  Sacramenta,  etc.,  ...  ex  Bituali  Romano  . . . 
nonnullis  adjectis  ex  Antiquo  Jtituali  Anglicano.  Derbiae,  Ricliardson, 
1B56.  ® Excerj)ta  ex  Kituali  Romano,  etc. — Baltiiuori,  18(50. 


22 


INTRODUCTION. 


[chap.  I. 


68.  We  have  before  cited  ^ the  decree  of  Benedict  XIII, 
in  whicli  l:)ishops  are  strictly  ordered  to  prohibit,  and  to  labor 
zealously  to  remove  as  a detestable  abuse,  whatever  they  may 
find  opposed  to  the  Bubrics  of  the  Ilitual.  This  decree, 
whose  authority,  as  has  been  said,^  is  of  the  greatest  weight, 
appears  to  leave  no  doubt  that  there  is  a strict  obligation  of 
using  the  Koman  Ritual  everywhere  except  in  those  churches 
which  are  excepted  in  the  decree  itself,  viz.,  those  in  which 
the  Holy  See  has  sanctioned  the  use  of  a different  ritual. 

69.  Since  the  time  of  Benedict  XIII,  the  Congregation 
of  Rites  has  issued  several  decrees  which  clearly  enough  con- 
vey the  same  thing.  Thus  it  has  frequently  answered : 

Servetur  Rituale  Romanum;’’  ‘^Juxta  Rituale  Romanum 
^‘Juxta  Ritualis  Romani  Rubricam  Illi  soli  libri  adhi- 
bendi,  et  in  illis  tantum  benedictionibus,  quae  Rituali  Romano 
sunt  conformes.’^'* 

Again,  amongst  the  decrees  regarding  prohibited  books  at 
the  beginning  of  the  Index,  we  have  § IV.  1,  Benedictiones 
“ omnes  ecclesiasticae,  nisi  approbatae  fuerint  a Sac.  Rit.  Con. 
“ 7 Rituali  Romano  additiones  omnes  factae  aut  faciendae  post 
reformationem  Pauli  V,  sine  approbatione  S.  R.  0.”^ 

70.  It  would  be  impossible,  we  think,  to  reconcile  these 
declarations  and  decrees  with  the  supposition  that  custom,  or 
episcopal  authority  in  any  diocese,  is  enough  to  justify  a de- 
parture from  the  Rubrics  of  the  Roman  Ritual,  or  to  justify 
the  use  of  any  other  ritual  at  variance  with  it. 

71.  But  all  doubt  on  this  point  wmuld  appear  to  be  re- 
moved by  certain  recent  answers  of  the  Sacred  Congre- 
gation— one  to  the  Bishop  of  Troyes,  cited  by  the 
‘^Melanges  Theologiques/^®  which  declares  that  the  laws 
of  the  Roman  Ritual  affect  the  whole  Church : “ Rituale 

Rornanum,’^  it  says  in  referring  to  it,  cujus  leges  uni- 
versam  afficiunt  Ecclesiam  j ” another  to  the  Cure  of  Bar- 
sur-Aube,  declaring  that  he  may  use  the  Roman  Ritual 
notwithstanding  the  prohibition  of  his  bishop  and  another 

^ Sup.,  n.  18.  2 Loc,  cit. 

^ 1 Dec.  1742,  Nullius  Fasani,  n.  4133 ; — 23  Mail,  1835,  Ord.  Min., 
n.  4748,  ad.  1 •, — 12  Mart.  1836,  in  Trident.,  n.  4777,  ad.  13. 

7 April,  1832,  in  Arminen.,  n.  4681,  ad  5. 

® Vid.  “Index  Libroruni  Prohihitorura,”  in  “ Dictionnaire  des  Heresies," 
Migne,  Paris,  1853,  pag.  935.  VI™®  Serie,  3™®  Cahier,  p.  339. 

22  Maii,  1841,  in  Trecen.,  giv’en  by  Falise  in  tlie  Alphabetical  Com- 
pendium (vid.  supra  n.  39),  V.  Rituale  Romanum,  and  referred  there  to 
No.  4779  in  Gardellini,  though  we  could  not  find  it  in  our  copy  ot  Gar- 
dellini  (Editio  tertia,  Roma,  MDCCCLVI). 


§ IV.  73.] 


CUSTOM — THE  lilTUAL. 


23 


to  a canon  of  Mans/  in  wliich  it  is  declared  that  the  canons 
or  other  priests  of  the  diocese  could  not,  with  a safe  con- 
science, infringe  or  neglect  the  preceptive  rules  of  the 
Roman  Ritual,  nor  would  the  authority  of  the  bishop  be 
sufficient  to  justify  them  in  doing  so. 

*12.  We  conclude,  therefore,  that,  although  on  account  of 
the  reasons  and  authorities  above  stated,^  it  cannot  be  said  to 
be  perfectly  certain,  it  is  at  least  far  the  more  probable 
opinion,  that  the  Roman  Ritual  is  obligatory  everywhere 
throughout  the  Latin  Church,  and  that  the  Holy  See  alone 
can  authorize  any  change  or  modification  in  what  it  prescribes. 
Whatever  doubt  there  may  be  as  to  the  obligation  imposed 
by  the  bull  of  Paul  V,  there  can  hardly  be  a reasonable 
doubt  as  to  the  obligation  expressed  or  implied  in  the  subse- 
quent decrees  and  declarations  above  cited. 

73.  To  the  argument  from  the  sanction  or  toleration  of  a 
different  ritual  in  some  places,  it  may  be  answered : 1°  The 
approval  by  the  Holy  See  of  a different  ritual  in  a particular 
place,  serves  only  to  confirm  the  general  obligation  (which 
is  all  we  contend  for)  of  using  the  Roman,  according  to  the 
principle  “ exceptio  firmat  regulam.”  The  decree  of  Benedict 
XIII,  above  cited,^  expressly  refers  to  such  exceptions. 
2°  Some  of  these  rituals  differ  from  the  Roman  only  by  the 
addition  of  certain  customary  ceremonies,  in  themselves  laud- 
able, such,  e.  g.j  as  the  rubric  of  the  Roman  Ritual  itself  ex- 
pressly wishes  to  have  observed  in  the  celebration  of  mar- 
riage. The  Ritual  published  for  the  use  of  the  English 
clergy,"^  may  perhaps  be  taken  as  an  example.  Others  differ 
from  it  only  by  the  omission  or  abbreviation  of  certain  cere- 
monies authorized  by  special  indult  or  dispensation  from  the 
Holy  See,  as,  e.  g.,  the  ritual  published  for  the  use  of  the 
clergy  in  the  United  States.®  3°  The  toleration  extended  to 
certain  rituals  published  by  episcopal  authority,  and  differing 
considerably  from  the  Roman,  proves  nothing  but  the  for- 
bearance of  the  Holy  See.  While  it  declares,  on  every  con- 
venient opportunity,  the  obligation  of  the  Roman  Ritual,  it 
does  not  enforce  the  obligation  by  severe  penalties.  That  is 
all.  And  there  may  be  good  reasons  for  this  forbearance. 
It  may  be  that  in  some  places  the  observance  of  the  Roman 

^ 10  Jan,  1852,  in  Cenomanen.,  n.  51(55,  ad  4. 

2 Supra,  n.  (54.  » Sup.,  n.  18. 

* Ordo  adminiMrandi  Sacramenta,  etc.,  ...  ex  Rituali  Romano  . . . 
nonnullis  adjectu  ex  Antiquo  Rituali  Anylicano.  Derbiao,  Richardson, 
1856.  6 Excerpta  ex  Rituali  Romano,  etc. — Baltiniori,  18(50. 


24 


INTRODUCTION. 


[chap.  I. 


Ritual  would  interfere  wdtlr  long-establislied  customs,  wliich 
the  people  are  attached  to,  and  would  not  willingly  give  up, 
and  that  it  is  a less  evil  to  tolerate  such  customs,  than  to  run 
the  risk  of  suddenly  interfering  wdth  them.  But  the  obliga- 
tion of  the  Roman  Ritual,  though  suspended,  so  to  speak,  by 
the  circumstances,  still  exists,  and  requires  that  at  least  an 
effort  be  made  to  prepare  the  way  for  its  introduction.  And 
here  we  may,  not  improbably,  find  a reason  why  the  bull  of 
Paul  V concludes,  as  it  does,  by  earnestly  exhorting,  instead 
of  commanding,  etc.  There  was  a great  variety  of  rituals 
then  in  use,  as  the  bull  itself  states  5 and  there  was,  conse- 
quently, a great  variety  of  usages  in  different  parts  of  the 
Church.  Perhaps,  then,  the  Pontiff — knowing  the  great  dif- 
ficulties there  might  be  in  some  places  in  conforming  at  once 
to  the  Roman  Ritual,  and  abolishing  customs  of  long  stand- 
ing— -judged  it  expedient  to  adopt  the  forai  he  did  adopt  j 
that  is,  to  state  reasons  from  wdiich  not  only  the  importance, 
but  the  strict  obligation,  of  followdng  the  Roman  Ritual 
might  be  apparent,  and  yet  to  m’ge  its  actual  observance  only 
in  such  terms  as  would  leave  the  bishops  and  pastors  consid- 
erable latitude  in  respect  to  the  time  and  circumstances  in 

which  they  would  introduce  it.  The  decree  of  the  Sacred 

Congregation,  referred  to  by  De  Herdt,^  is  in  perfect  accord- 
ance with  this  supposition.  The  Sacred  Congregation  con- 
tents itself  at  that  time — hardly  tw^elve  years  after  the  pub- 
lication of  the  Ritual — wdth  expressing  a desire,  but  does  not 
yet  think  it  expedient  to  insist,  as  it  might,  that,  in  the  case 
proposed,  the  Roman  Ritual  should  be  observed.  The  tone 
of  subsequent  decrees,  as  we  have  seen,  is  very  different. 

74.  In  all  this  discussion  we  have  considered  the  obli- 
gation of  the  Roman  Ritual  only  as  it  regards  the  adminis- 

tration of  the  sacraments.  The  bull  declares  that  it  contains 
the  received  and  approved  rites  of  the  Church,  and  as  the 
Council  of  Trent  has  defined  that,  in  the  solemn  administration 
of  the  sacraments,  these  rites  cannot  be  omitted  pro  libito  ’’ 
without  sin,  it  evidently  follows  that  the  priest,  in  such  ad- 
ministration, is  bound  to  comply  with  the  rubrics  of  the 
Roman  Ritual.  But  if  another  ritual  be  approved  of  by  the 
Holy  See  for  a paiTicular  place,  it  may,  of  course,  be  followed 
in  that  place,  because  any  change  or  omission,  being  duly 
authorized,  would  not  then  be  “ pro  libito.’’ 

75.  It  is  to  be  observed,  however,  that  the  arguments 

* 2 Maii,  1626 — Vid.  supra,  n.  64. 


$ IV.  77.] 


CUSTOM THE  KITUAL. 


25 


adduced,  except  the  one  from  the  Canon  of  Trent,  apply  not 
only  to  the  rubrics  that  regard  the  administration  of  the 
sacraments,  but  to  those  that  regard  the  other  ecclesiastical 
functions  as  well.  Thus,  the  bull  itself  having  stated  what 
had  been  done  for  the  other  liturgical  books,  says : . . . ‘^resta- 
‘^bat  ut,  uno  etiam  volumine  comprehensi,  sacri  et  sinceri 
“ Oatholicae  Ecclesiae  ritus,  qui  in  sacramentorum  administra- 
^Uione,  aliisque  ecclesiasticis  functionibus  servari  debent  ab 

iis  qui  curam  animarum  gerunt,  Apostolicae  sedis  auctoritate 

prodirent,”  etc. ; and  concludes  by  urging  the  use  of  the 
ritual  then  published,  not  merely  in  the  administration  of  the 
sacraments,  but  in  sacris  functionibus,  which  must  be  under- 
stood as  comprehending  ail  the  ecclesiastical  functions  con- 
tained in  the  Ritual. 

The  decree  of  Benedict  XIII  also  applies  to  the  other 
functions  as  well  as  to  the  administration  of  the  sacraments, 
as  is  evident  from  the  words  j ^ and  the  same  may  be  said  of 
the  decrees  of  the  Sacred  Congregation^  some  of  which 
regard,  not  the  administration  of  the  sacraments,  but  other 
functions. 

*76.  Supposing,  then,  this  general  obligation  of  the  Ro- 
man Ritual,  we  come  at  length  to  the  question.  How  far  the 
consent  of  the  Holy  See  has  been  given  to  any  custom  at 
variance  with  what  the  Roman  Ritual  prescribes.^  The 
answer  may  be  collected  from  what  has  been  said.  1°  That 
consent  is  expressly  given  to  the  laudable  customs  observed 
in  particular  places  in  the  celebration  of  marriage.  The 
ceremony  of  marriage,  as  given  in  the  Roman  Ritual,  is  very 
short  and  simple,  and  such  customs  being  additions  to  it, 
ma^q  perhaps,  be  regarded  as  at  variance  with  the  mbric ; ^ 
though  in  strictness  they  are  rather  to  be  looked  on  as  in 
accordance  with  it,  since  the  rubric  itself  expresses  a wish 
that  they  be  observed.  2°  The  rituals  approved  of  by  the 
Holy  See  for  use  in  particular  places,  such,  e.g.,  as  the  rituals 
referred  to  parenthetically  in  the  decree  of  Benedict  XIII,^ 
differ  from  the  Roman,  chiefly  by  embodying  in  their  rubrics 
certain  customs  peculiar  to  those  places.  The  approval,  there- 
fore, of  such  rituals  may  be  regarded  as  giving  consent  to  the 
customs  which  they  contain. 

*77.  But  we  doubt  if  the  consent  of  the  Holy  See  can 
be  claimed  for  any  other  customs  that  could  be  looked  on  as 

^ Supra,  n.  18.  ^ Supra,  n.  69.  * Vid.  supra,  n.  54. 

■*  Vid.  supra,  ii.  69,  in  fine.  ® Supra,  n.  18. 


26 


INTRODUCTION. 


[chap.  I. 


in  any  way  at  variance  with  the  rubric  of  the  Roman  Ritual. 
Consent^  we  say,  because  there  may  be,  and  there  have  been 
often,  granted  indults  or  dispensations  in  virtue  of  which  such 
customs  are  allowed  to  be  continued  for  a time  j but  of  course, 
as  soon  as  the  indult  ceases,  the  rubric  or  law  of  the  ritual  re- 
vives with  all  its  force. 

*78.  We  have  still,  however,  to  consider  whether  custom, 
though  it  may  want  that  consent  which  is  necessary  to  make 
it  prevail  against  the  rubric,  does  not,  mediately  and  indirectly, 
justif}^^  the  neglect  of  what  the  rubric  prescribes,  by  making  it 
very  difficult,  or  morally  impossible,  to  observe  it.  This  is  a 
question  of  the  greatest  importance  as  regards  Ireland,  and 
countries  -similarly  circumstanced. 

*79.  In  Ireland  the  Roman  Ritual  of  Paul  V was  intro- 
duced immediately  after  its  publication.  Amongst  the  statutes 
of  Olonmacnoise,  avowedly  taken  from  previous  synodical  de- 
crees of  the  province  of  Armagh,^  we  have  the  following : 
^^7.  Statuimus  et  ordinamus  omnibus  sacerdotibus  hujusce 
“ dioecesis  in  administratione  sacramentorum,  solo  Rituali 
‘^Romano,  et  non  alio  uti.’^  These  statutes  are  dated  Oct.  7, 
1624,  only  ten  years  after  the  date  of  the  bull  Apostolicce 
Sedi?  In  the  statutes  of  Tuam,  A.  d.  ]63J,it  is  ordered 
that,  “ 18.  Omnes  et  singuli  hujus  Provinciae  Tuamensis 
eodem  Rituali  Romano  Pauli  Papae  V utantur.”^  In  an- 
other synod  of  Tuam,  A.  d.  1660,  we  find  the  following : 4. 

Decernitur  sacramenta  administranda  esse  juxta  sacros  Oan^ 
receptasque  mbricas  Ritualis  Romani  Pauli  V,  et  laudabilem 
“ praxim  orthodoxae  ecclesiae  in  Hybernia,  ac  proinde  hac  in 
parte  omnes  abusus,  praesumptiones  anticanonicas,  et  cor- 
ruptelas  abolendas  esse.’^^  The  laudabilis  praxis,”  here 
mentioned,  is  probably  the  use  of  a few  ceremonies  taken  from 
the  old  Ritual  of  Sarum,  which  were  generally  observed 
throughout  the  country  . In  the  synod  of  Drogheda,  held  in 
February,  1614,  it  was  ordered  that,  in  the  administration  of 
the  sacraments  and  other  sacred  functions,  priests  should  ob- 
serve strictly  . . . as  far  as  possible,  all  the  ceremonies  of 
the  holy  Roman  Catholic  Church,  and  at  least  admitting  no 
change  from  them,  except  those  of  the  Ritual  of  Sarum, 
which  has  been  tolerated  for  a long  time  in  this  province 


^ Vid.  Collections  on  Irish  Church  History  from  the  MSS.  of  the  V. 
Eev.  Laurence  Benehan,  by  Rev.  Daniel  McCarthy,  p.  146,  et  seq. 

2 Supra,  n.  63.  ^ Collections,  etc.,  Appendix  D,  p.  492. 

* Ibid.  p.  501. 


$ IV.  82.] 


CUSTOM THE  RITUAL. 


27 


and  throughout  the  kingdom.”^  The  Sarum  rites  are  still 
observed  in  the  celebration  of  marriage,  and  one  or  two  other 
sacred  functions,  and  hence  the  edition  of  the  Roman  Ritual 
used  by  the  Irish  clergy  contains  a few  extracts  from  the 
Ritual  of  Sarum. 

*80.  But  the  operation  of  the  penal  laws  against  the  Cath- 
olic religion  made  it  impossible  to  carry  out  many  things 
prescribed  by  the  rubrics.  With  regard  to  some  rubrics,  there 
was  an  absolute  impossibility  of  observing  them,  inasmuch  as 
there  were  no  churches  and  very  few  clergy.  With  regard 
to  others,  the  difficulty  of  observing  them  was  so  great,  that 
the  bishops  were  obliged  to  seek  and  to  use  extensive  faculties 
of  dispensing  in  them.  Mass  was  celebrated,  and  baptism 
with  the  solemn  ceremonies,  a*s  well  as  the  other  sacraments, 
was  administered  in  private  houses  j and  this  often  under  an 
apprehension  of  danger  so  great  that,  on  these  occasions,  some 
of  the  faithful  were  usually  posted  as  sentinels  at  convenient 
places  to  guard  against  a sudden  surprise,  and  the  consequent 
arrest,  or  perhaps  the  massacre,  of  all  concerned.^ 

*81.  Again,  all  the  clerg}’-  were  educated  in  continental 
countries,  and  some  had  been  employed  in  pastoral  duties  in 
those  countries  before  entering  on  their  mission  in  Ireland. 
These,  in  many  instances,  learned  the  use  of  diocesan  or  pro- 
vincial rituals,  differing  from  the  Roman  in  many  details,  and 
embodying  usages  peculiar  to  the  diocese  or  province  in 
which  they  had  been  officiating.  On  coming  to  Ireland,  they 
brought  with  them  these  usages,  and  taught  them  to  others, 
and  transmitted  them  to  their  successors,  many  of  whom  had 
no  other  knowledge  of  ceremonies  than  what  they  acquired 
in  this  way.  It  is  easy  to  see  that  such  a state  of  things, 
continued  through  several  generations,  should  naturally  give 
rise,  as  it  did,  to  many  omissions,  and  to  many  practices  at 
variance  with  the  rubrics. 

*82.  It  could  not  be  expected  that  customs  thus  estab- 
lished would  disappear  at  once  with  the  persecution  from 
which  they  sprung.  The  toleration  granted  to  the  Catholics 
could  affect  such  customs  only  by  very  slow  degrees.  When 
churches  began  to  be  erected,  they  were  at  first  so  few  and 
so  remote  from  the  houses  of  many  of  the  parishioners,  so 
poor  also,  and  so  badly  provided  with  vestments  and  other 
requisites,  that  little  or  no  change  could  yet  be  made.  Besides, 

^ Collections,  etc.,  Appendix  A,  p.  429. 

® Vid.  Ibid.,  Lives  of  the  Primates  Maffuire,  MMahon.  and  O’Reilly, 
pp.  84-103. 


INTRODUCTION. 


[chap.  I. 


28 

the  number  of  clergy  was  very  small  compared  with  the 
population.  Each  priest  was  consequently  charged  with  the 
care  of  so  many  souls,  often  scattered  over  an  extensive 
district,  that  in  administering  the  sacraments  he  was  obliged, 
in  most  cases,  to  shorten  the  ceremonies — in  fact,  to  adopt  as 
his  general  rule  what  the  rubric  permits  only  in  cases  of 
necessity,  or  what  the  Holy  See  permits  by  special  faculties 
granted  to  bishops  and  vicars-apostolic  in  missionary  coun- 
tries. This  is  the  reason  why,  in  the  epitome  of  the  Homan 
Ritual  published  for  the  use  of  the  Irish  clergy,  many 
important  rubrics  w^ere  omitted.  They  could  not,  in  the 
circumstances  of  the  country,  be  observed,  and  their  inser- 
tion, therefore,  would  needlessly  increase  the  size  and  expense 
of  the  volume.  • 

83.  Thank  God,  this  state  of  things  exists  no  longer. 
The  improvement,  slow  at  first,  has  been  very  notable  and 
very  rapid  of  late  years.  Churches  have  been  multiplied, 
and  the  clergy  very  much  increased  in  number,  while  a great 
zeal  for  sacred  ceremonies  has  been  manifested  everywhere 
throughout  the  countiy,  especially  since  the  Synod  of  Thurles. 
The  improvement  is  still  going  on,  and  we  may  hope  that 
many  years  will  not  elapse  until  every  trace  of  the  mutilation 
caused  by  the  penal  laws  will  have  disappeared  from  our 
ritual  observances. 

*84.  As  yet,  however,  neither  the  churches  nor  the  clergy 
are  sufiiciently  numerous  to  make  it  possible  to  complj^  with 
all  the  rubrics  of  the  Ritual  as  they  are  carried  out  in  some 
Catholic  countries.  There  are  parishes  where  many  of  the 
old  customs  are  still  justified  by  necessity.  There  are  others 
in  which  the  same  customs,  though  not  justified  by  a strict 
necessity,  are,  nevertheless,  so  interwoven  with  the  habits  of 
the  people  and  of  the  older  clergy,  that  they  could  not  be 
suddenly  abolished  without  causing  great  inconvenience 
and  great  dissatisfaction.  Now,  in  circumstances  like 
these,  it  may  be  fairly  contended,  that  custom,  though  it 
does  not  abolish  the  law  of  the  rubric,  suspends  its  obliga- 
tion until  the  difficulties  in  the  way  of  its  observance  are 
removed. 

*85.  It  is  for  the  bishop  to  judge  of  the  nature  and 
extent  of  these  difficulties,  and  to  take  such  measures  as 
prudence  may  suggest  for  their  removal.  The  Sacred  Con- 
gregation, consulted  on  a case  of  the  kind,  left  the  bishop  to 
deal  with  it  as  he  might  judge  prudent  in  the  circumstances. 
This  was  the  purport  of  the  answer  given  to  the  Bishop  of 


§ IV.  88.] 


CUSTOM — THE  EITUAL. 


29 


Monte  Pulciani,  when  there  was  question  of  a custom  at 
variance  with  express  decrees  of  the  Sacred  Congi’egation ; 

Pro  gratia  speciali,  non  obstantibus  decretis,  Episcopus 
^^pro  suo  arbitrio  et  prudentia  juxta  particulares  casus  et 
circumstantias  indulgeat.”^  And  Gardellini  observes,  with 
reference  to  a somewhat  similar  answer  concerning  com- 
munion at  a Requiem  Mass,  that  it  is  not  unusual  for 
the  Sacred  Congregation  to  act  in  this  way,  in  order  to 
avoid  otfence  or  scandal : Novum  non  est  ut  S.  0.  prudent! 
“ aliqua  discretione  utatur  in  iis  quae  in  sacris  ritibus  quam- 
dam  possnnt  aut  moderationeni  aut  indulgentiani  admit- 
‘Gere,  ad  efiectum  evitandi  admirationem  oSensionemve  et 
‘‘  scandala.’^^ 

*86.  It  is  certain,  at  all  events,  that  no  priest  should 
undertake  to  change  an  existing  custom,  where  such  change 
would  involve  the  danger  of  offence,  without  having  previously 
consulted  the  bishop.  But  where  there  is  no  such  danger — 
where  there  is  question  simply  of  the  observance  of  rubrics 
that  were  previoush"  slun'ed  over  or  neglected — there  is  no 
reason  why  he  may  not,  and  should  not,  endeavor  to  comply 
with  them  as  exactly  as  circumstances  permit. 

*87.  We  cannot  do  better  than  give  here  the  words  of 
the  S3^nod  of  Thurles,  in  reference  to  this  important  matter  ; 
0[)taret  haec  Svuiodus  ut  ea  omnia  quae,  ob  temporum 
calamitates,  Ecclesiae  legibus  minus  conformia,  praesertim 
in  sacramentorum  admiiiistratione,  inducta  sunt,  ad  normam 
^‘generalis  disciplinae  quani  citissime  reducerentur  j verum 
cum,  ut  ait  S-  Augustinus,  ^ quce  utilitate  juvant,  novitate 
‘ quandoque  periurhantj  sequentia  tantum  ad  renovationem 
disciplinae  hac  in  re  spectantia  monenda  aut  statuenda 
censet. 

“ 1°  Ritus  omnes  praescripti  in  Ritual!  Romano,  Rubricis 
Missalis,  et  Pontifical!  Romano  pro  Sacramentorum  admin- 
istratione,  quantum  circumstantiae  hujus  regionis  peraiittunt, 
accurate  observ^entur,”  etc.^ 

88.  In  explaining  some  of  the  rubrics,  we  shall  have 
occasion  to  notice  a few  of  the  difficulties  that  are  still  in  the 
wa\^  of  a full  Compliance  with  what  is  prescribed,  and  to  sug- 
gest means  b^"  which,  in  many  instances,  at  least,  these  diffi- 
; culties  might  be  diminished  or  altogether  removed. 


* 22  Jul.  1848,  in  una  Montis  Politiani,  n.  5130. 

2 In  fine  annotations  ad  Dub.  Lx.  Panormit.,  12  April,  1823,  n.  4594. 

* De  Sacramentis,  pag.  16. 


30 


INTRODUCTION. 


[chap.  I. 


§ V.  RUBRICISTS . 

89.  It  is  evident  that,  in  explaining  the  meaning  of  any 
rubric,  we  must  attach  great  weight  to  the  opinions  of  writers 
who  have  made  the  rubrics  a special  study,  or  who  have 
specially  treated  the  questions  which  the  particular  rubric 
may  chance  to  involve.  The  Sacred  Congregation  has  some- 
times answered  a question  by  directing  those  who  proposed 
it,  to  consult  approved  writers  on  the  rubrics.  Thus,  to  a 
question  regarding  the  genuflections  to  be  made  in  presence 
of  the  Blessed  Sacrament  exposed,  it  concludes  the  answer 
by  the  words,  ^^pro  reliquis  consulantur  Rubricistae.”^ 

90.  When  these  writers  are  unanimous,  or  nearly  so,  in 
giving  a certain  meaning  to  a rubric,  or  in  inculcating  a cer- 
tain obligation,  as  implied  in  a rubric,  or  connected  with  it, 
it  may  be  taken  as  a sure  sign  that  the  rubric  has  that  mean- 
ing, or  involves  that  obligation.  Such  unanimity  is,  in  truth, 
but  the  expression  in  words  of  the  sentiments  of  the  Church, 
or  of  that  approved  custom  which,  as  has  been  previously 
stated,^  is  the  best  interpreter  of  laws.  Just  as  the  unani- 
mous consent  of  theologians  is  an  evidence  of  what  the 
Church  teaches  regarding  any  point  of  faith  or  morals,^  so 
here  the  unanimity  of  interpreters  may  be  taken  as  an  evi- 
dence of  the  meaning  which  the  Chm’ch  intends  to  convey  in 
the  words  of  her  law.^ 

91.  But  since  there  is  question  here,  for  the  most  part,  of 
positive  laws,  which  the  Church  may  enforce,  modify,  or 
revoke,  according  to  circumstances,  it  is  clear  that  the  author- 
ity of  rubricists,  even  if  unanimous,  must  yield  to  a declara- 
tion of  the  Church  herself,,  and  therefore  is  of  no  weight 
‘against  a decree  of  the  Sacred  Congregation,  which,  as  we 
have  seen,®  is  in  this  matter  the  organ  of  the  Church.  When 
we  speak,  therefore,  of  the  weight  to  be  attached  to  their 
authority,  we  suppose  that  it  is  not  contravened  by  any  clear 
declaration  of  the  Church.® 

92.  When  rubricists  are  divided  in  opinion,  we  must  con- 
sider the  authority  on  each  side,  the  character  of  the  writers, 
and  the  reasons  they  give.  We  should  also  take  into  account 

^ 12  Nov.  1831,  in  una  Marsorum.  ad  53,  n.  4669. 

^ Sup.  n.  44. 

2 Vid.  Melcliiorem  Canura  De  Locis  Theol.,  lib.  viii.  cap,  iv.  n.  3. 

* Falise,  Cours  Ahrege  de  Litxirgie  Pratique,  Introduction,  $ iii.  n.  9, 1®. 

® Sup.  n.  26.  ® Falise,  1.  c.  3®. 


$ V.  93.] 


RUBRICISTS. 


31 


the  time  and  the  place  in  which  they  wrote.  As  there  is 
question  of  interpreting  the  rubrics  of  the  Roman  Ritual,  it 
may  be  fairly  assumed  that  those  who  knew  best  the  Roman 
practice,  ought  to  be  the  best  interpreters  of  the  Ritual. 
Modern  writers  also,  ccderis  paribus,  should  have  greater 
authority,  as  they  alone  can  be  acquainted  with  those  recent 
decrees  which  have  set  at  rest  so  many  questions,  formerly 
the  subject  of  warm  discussion.^  There  are  many  points  on 
which  as  yet  no  clear  decision  has  been  given,  and  regarding 
which  there  are  different  opinions.  In  treating  of  these  points, 
though  we  often  indicate  a preference  for  some  one  opinion, 
we  endeavor  to  state  the  others  fairly,  that  the  reader  may 
decide  for  himself. 

93.  In  the  Appendix  will  be  found  a notice  of  the  principal 
w’orks  which  we  have  consulted,  and  from  which  we  have, 
in  a great  measure,  compiled  the  Notes.’^  Here  we  shall 
mei  ely  say  that  we  cite  no  authority  at  second-hand,  except 
in  a few  instances  j and  in  these  we  are  careful  to  give  a 
reference  to  the  w'ork  in  which  we  have  found  the  authority 
cited. 


1 Falise,  1.  c.  4P. 


CHAPTER  II. 


ON  WHAT  MUST  BE  OBSERYED  GENERALLY  IN  THE 

ADMINISTRATION  OF  THE  SACRAMENTS:  “ DE  IIS;  QU^  . 

IN  SACRAMENTORUM  ADMINISTRATIONE  GENERALITER 

SERVANDA  SUNT.^’ 

$ I. — Ut  ea  qnae  ex  antiquis  Catholicse  Ecclesise  institutis,  et  sanc- 
torum Canonum  Summorumque  Pontificum  Decretis,  de  Sacramentorum 
Kitibus  ac  Caeremoniis  hoc  libro  praescribuntur,  qua  par  est  diligentia 
ac  religione  custodiantur,  et  ubique  fideliter  observeritur ; illud  ante 
omnia  scire,  et  observare  convenit,  quod  Sacrosancta  Tridentina  Synodus, 
sess.  vii.  can.  13,  de  iis  Ritibus  decrevit  in  haec  verba  : Si  quis  dixerit, 
receptos  et  appi'obatos  Ecclesice  Catholicce  ritus  in  solenini  Sacramentorum 
administratione  adhiberi  consuetos,  ant  contemni,  aut  sine  peccato  a Minis- 
tris  pro  libito  omitti,  aut  in  novos  alios  per  quemcumque  Ecclesiarum  Pas- 
iorem  mutari  posse,  anathema  sit. 

94.  The  meaning  of  this  first  paragraph  of  the  rubrics, 
and  the  obligation  imposed  by  the  canon  of  the  Council  of 
Trent  here  cited,  have  been  noticed  in  the  preceding 
chapter.^  The  rubric  itself,  it  will  be  seen,  here  asserts  that 
what  the  Ritual  prescribes  regarding  the  sacraments  is  taken 
from  the  ancient  established  usage  of  the  Catholic  Church, 
the  decrees  of  the  Sovereign  Pontiffs,  and  the  sacred  canons. 
This  is  substantially  the  same  as  what  is  asserted  in  the  bull 
ApostoliccB  Sedi  ; viz.,  that  the  Ritual  contains  the  received 
and  approved  rites  of  the  Catholic  Church.^ 

95.  The  Canon  of  Trent  is  thus  immediately  and  directly 
applied  to  the  rites  prescribed  in  this  Bitual  to  be  observed 
in  the  solemn  administration  of  the  Sacraments.^ 

These  rites,  therefore,  may  not  “ be  contemned,  or  without 

sin  be  omitted  at  pleasure  by  the  ministers,  or  be  changed 

by  every  pastor  of  the  churches  into  other  new  ones.”  ^ 

96.  It  is  evident  that  to  maintain  the  proposition  condemned 
by  the  Canon  of  Trent  would  be  implicitly  to  maintain  that 

^ Sup.,  n.  16.  ^ Vid.  supra,  chap.  i.  n.  65. 

^ Vid.  Falise,  Cours  Abrege,  etc.,  3™®  partie.  Introduction,  n.  6. 

^ Vid.  Canons  and  Decrees  of  the  Council  of  Trent,  translated  by  the 
Rev.  J.  Waterworth. 


$ n.  98.] 


COUNCIL  OF  TRENT. 


33 


the  Church  has  not  power  to  institute  ceremonies  or  require 
their  observance  under  pain  of  sin,  which  is  an  error  in  faith.^ 

97.  ^^Nor  is  it  without  reason,”  says  the  Catechism  of 
the  Council  of  Trent,  “ that  the  administration  of  the  Sacra- 

ments  has  been,  at  all  times,  from  the  earliest  ages  of  the 

Church,  accompanied  with  certain  solemn  ceremonies. 
“ There  is,  in  the  first  place,  the  greatest  propriety  in  mani- 
“festing  towards  the  sacred  mysteries  such  a religious 
“ reverence  as  to  appear  to  handle  holy  things  holily.  The 
“ceremonies  themselves  also  display  more  fully,  and  place  as 
“ it  were  before  the  eyes,  the  efi'ects  of  the  Sacraments,  and 
“ impress  more  deeply  on  the  minds  of  the  faithful  the  holi- 
“ ness  of  these  things.  They  also  elevate  to  the  contempla- 
“tion  of  sublime  things  the  minds  of  the  spectators  who 
“ observe  them  with  attention,  and  excite  within  them  senti- 
“ ments  of  faith  and  charity.”^ 

$ II. — Cum  igitur  in  Ecclesia  Dei  nihil  sanctius  aut  utilius,  nihilque 
excellentius  aut  magis  divinum  habeatur,  quam  Sacramenta  ad  humani 
generis  salutem  a Cliristo  Domino  instituta,  Parochus,  vel  quivis  alius 
Sacerdos,  ad  quern  eorum  adrainistratio  pertinet,  meminisse  in  primis 
debet,  se  sancta  tractare,  atque  omni  fere  temporis  momento  ad  tarn 
sanctae  administrationis  officium  paratum  esse  oportere. 

98.  “Of  the  many  definitions,  each  of  them  seemingly 
“ apt  and  appropriate,  which  may  serve  to  explain  the  nature 
“ of  a Sacrament,  there  is  none,”  says  the  Catechism  of  the 
Council  of  Trent,^  “ more  simple  and  perspicuous  than  that 
“ of  St.  Augustine,  a definition  which  has  since  been  adopted 
“ by  all  scholastic  Doctors  : ‘ A Sacrament’  says  he,  ‘ is  a 
“ ^ sign  of  a sacred  thing;  ’ or,  as  has  been  said  in  other  words, 
“ but  to  the  same  puiport,  A Sacrament  is  a visible  sign  of 
“ an  invisible  grace,  instituted  for  our  justification.”  Some, 
while  adopting  this  definition  in  substance,  make  it  more 
clearly  and  accurately  applicable  to  the  Sacraments  of  the 
Old  as  well  as  of  the  New  Law,  by  putting  it  in  some  such 
form  as  the  following,  which  is  that  of  Coninck,^  and  is 
perhaps  the  most  exact  definition  of  a Sacrament  in  general : 

Res  vel  cceremonia  sacra  sensibilis  ad  aliquam  sanctitatem 
^^pro  statu  ecclesice  tunc  existentis  convenientem  hominibus  suo 
“ usu  conferendam  et  ad  veram  sanctitatem  significandam  legi- 
“ time  stabiliterque  instituta.” 

^ Vid.  Perrone,  De  Sacramentis  in  genere,  cap.  iv. 

* Pars  ii.  cap.  i.  n.  18,  Donovan’s  Translation,  Rome,  1839. 

® Pars  ii.  cap.  i.  n.  4.  "*  I)e  Sacram.  in  genere,  Art.  iv. 

Dub.  i.  n.  17.  Edit.  Khotomagi,  Mocxxx. 


34 


SAgRAMENTS  IN  GENERAL. 


[chap.  II. 


99.  The  Sacraments  of  the  Old  Law  conferred  onh^  legal 
sanctity.  Those  of  the  New  Law  confer  true  internal  sanctity. 
The  Sacraments  of  the  New  Law,  as  the  Kubric  here  states, 
were  instituted  by  Christ  for  the  sanctification  and  salvation 
of  men.  Through  them,”  says  the  Council  of  Trent,^  all 
tnie  justice  either  begins,  or,  being  begun,  is  increased,  or, 
being  lost,  is  repaired.”  Nothing  in  the  Church,  therefore, 
is  more  holy,  nothing  demands  to  be  treated  with  greater 
reverence.  The  parish  priest,  or  any  other  priest  who  is 
charged  with  the  administration  of  the  Sacraments,  must 
always  bear  this  in  mind,  as  he  is  here  admonished,  and  be 
prepared  at  all  times  to  fulfil  this  sacred  duty. 

*100.  During  the  first  three  centuries  of  the  Church,  the 
pastoral  duties  were  performed  by  the  bishop,  who  resided  in 
the  chief  city  of  his  diocese,  and  was  assisted  by  a number 
of  priests  who  lived  with  him.  It  was  not  until  the  fourth 
century  that  priests  were  Charged  with  the  care  of  particular 
districts.  This  was  the  origin  of  the  present  parochial 
system,  which  was  formed  by  degrees  as  the  faithful  increased 
in  number,  and  were  scattered  through  the  villages  and 
country  districts  at  a distance  from  the  chief  cities.^ 

*101.  It  is  the  right  and  the  duty  of  the  parish  priest, 
according  to  the  canons,  to  administer  the  sacraments  to  his 
flock,  and  as  a general  mle  no  other  can  lawfully  administer 
them  in  his  parish  without  his  permission. 

*102.  But  the  bishop  has  still  all  the  rights  of  an  ordinary 
pastor  throughout  every  part  of  his  diocese,  and  the  Pope  is 
the  supreme  pastor  of  the  universal  Church ; so  that  a priest 
may  be  authorized  by  either  of  them  to  administer  sacraments 
independently  of  the  parish  priest. 

*103.  Hence  it  is  that  regulars,  in  virtue  of  privileges 
confeiTed  on  them  by  the  Holy  See,  commonly  hear  confes- 
sions and  administer  the  Eucharist  in  their  chm'ches  indepen- 
dently of  the  parish  priest ; but  their  privileges  do  not  extend 
to  the  other  sacraments  (except  as  regards  persons  who  belong 
to  the  order,  and  cases  of  necessity),  nor  even  to  the  Eucharist, 
when  there  is  question  of  paschal  communion  or  the  viaticum.^ 

§ III.  Quamobrem  illud  perpetuo  curabit,  ut  integre,  caste,  pieque 
vitam  agat ; nam  etsi  Sacrameiita  ab  impuris  coiiiquinari  non  possint, 
neque  a pravis  Ministris  eorum  efFectus  impediri:  impure  taraen  et 
indigne  ea  ministrantes,  in  seternae  mortis  reatum  incurrunt. 

^ Sess.  vii.  De  Sacrament.  Procemium,  Waterworth’s  Translation. 

2 Vid.  Devoti.  Inst.  Can.,  lib.  i.  tit.  iii.  sec.  x.  Bouix,  De  Parocho, 
Pars  i.  sect.  i.  cap.  iv.  ^ St.  Lig.,  lib.  vi.  n.  239,  240. 


§ m.  106.] 


SANCTITY  IN  THE  MINISTEE. 


35 


104.  It  was  an  error  of  the  Donatists,  refuted  by  St. 

Augustine,  and  condemned  by  the  Church  in  the  fourth  cen- 
tury, that  a sacrament  could  not  be  validly  confen’ed  by  m, 
person  in  mortal  sin.  This  error  was  revived  by  Wicklifi', 
and  condemned  in  the  Council  of  Constance.  Amongst  the 
articles  of  Wicklifi',  condemned  by  that  Council,  the  fourth 
asserts:  Si  episcopus  vel  sacerdos  est  in  peccato  mortal!, 

‘‘non  ordinat,  non  conficit,  non  consecrat,  non  baptizat.’’^ 
The  same  error  having  been  adopted  by  the  Anabaptists, 
was  again  condemned  in  the  Council  of  Trent.^ 

105.  But,  though  the  sacrament  be  valid,  the  minister  wht> 
confers  it  in  the  state  of  mortal  sin  is  guilty  of  a grievous 
crime.  This  is  quite  certain  in  the  case  of  a priest  who  ad- 
ministers a sacrament  solemnly,  and  “ex  officio.’’^  Som  ■ 
theologians  maintain  that  he  would  not  be  guilty  of  mortal 
sin  by  merely  giving  Holy  Communion,  because,  as  they 
say  in  this  case,  “ non  conficit  sacramentum.”^  Benedict 
XIV  cites  this  opinion,  but  says  the  contrary  is  to  be  held.® 
St.  Liguori®  also  holds  that  the  priest  in  such  a case  would 
be  guilty  of  mortal  sin  j though  he  admits,  as  more  probable, 
that  the  sin  is  not  multiplied  numerically,  but  only  aggravated 
by  the  number  of  communicants. 

106.  When  baptism  is  administered  in  case  of  necessity 
by  a laic,  or  even  by  a priest,  not  in  the  state  of  grace,  it  is 
the  opinion  of  many  theologians,  with  St.  Thomas,  that  he  is 
not  guilty  of  mortal  sin.  St.  LiguorB  admits  this  opinion 
as  probable,  but  thinks  it  intrinsically  more  probable,  with 
Lacroix  and  others,  that  the  administration  of  the  sacrament 
even  in  this  case  is  per  se  a mortal  sin,  on  account  of  the 
great  irreverence,  though  per  accidens  the  minister  may  bo 
excused,  as  he  may  be  called  on  so  suddenly  as  to  be  unable 
previously  to  elicit  an  act  of  contrition.®  But  this  excuse 
can  hardly  be  admitted  in  case  of  the  pastor,  who  is  bound 
“ ex  officio,”  and  may  be  called  on  at  any  moment  to  adminis- 
ter the  sacraments.  He  should  be  at  all  times  in  a condition 
to  administer  them,  as  he  is  warned  in  the  preceding  rubric, 
in  words  taken  from  the  instructions  of  St.  Charles  Borromeo, 
and  quoted  by  St.  Liguori.®  With  regard  to  marriage,  St. 

’^Concil.  Constant,  sess.  viii.  Articuli  Joannis  WicHiff.  Labbe,  vol. 
xvi.  page  119. 

2 Sess.  vii.,  can.  xii.  ^ gt  JAg.,  lib.  vi.  n.  31. 

“*  Lugo,  De  Sacramentis,  Disp.  viii.  n.  155. 

De  Sacrif.  Missce,  lib.  iii.  caj).  xix.  n.  2.  ® Loc.  cit.  n.  35. 

Lib.  vi.  II.  32.  » Loc.  cit.  n.  33.  ° Ibid.  A fortiori. 


36 


SACRAMENTS  IN  GENERAL. 


[CHAP.  II. 


Liguori  maintains,  as  more  probable  also,  that  the  parties 
contracting  would  sin  grievously,  not  only  by  receiving  the 
sacrament,  but  by  administering  it,  in  a state  of  mortal  sin.^ 

$ IV. — Sacerdos  ergo,  si  fuerit  peccati  mortalis  sibi  conscius  (quod 
absit,)  ad  Sacramentorum  administrationem  non  audeat  accedere,  nisi 
prius  corde  poeniteat : sed  si  habeat  copiam  Confessarii,  et.  temporis 
locique  ratio  ferat,  convenit  confiteri. 

107.  If  a priest,  then,  should  unhappily  be  conscious  of 
mortal  sin, -he  must  not  dare  to  administer  any  sacrament 
without  having  previously  made  an  act  of  contrition,  or  gone 
to  confession.  The  words  of  the  rubric,  convenit  confiteri,’^ 
do  not  imply  an  obligation  of  going  to  confession,  even  when 
he  has  the  opportunity. 

108.  If  he  has  to  say  Mass,  he  is  bound  to  confess,  how- 
ever contrite  he  may  believe  himself  to  be  5^  but  this  is  by  a 
special  precept,  affecting  those  who  are  about  to  receive  the 
Eucharist,  and  commonly  understood  by  theologians  to  be 
even  a divine  precept,  implied  in  the  words  of  the  Apostle 

Probet  autem  seipsurn  homo,”  etc.'^ 

109.  But,  when  there  is  question  of  administering  a 
sacrament,  even  the  Eucharist,  it  is  sufficient  that  he  make 
an  act  of  contrition,  or  of  sorrow  which  he  bona  fide  ” 
believes  to  be  contrition,®  though  confession  is  recommended 
if  he  has  an  opportunity.  This  is  the  more  probable  opinion, 
and  the  one  more  commonly  held  by  theologians.  St.  Li- 
guori  even  proves  it  from  the  words  of  this  very  rubric, 

convenit  confiteri,”  which  merely  recommend  confession,  but 
do  not  impose  it  as  an  obligation.® 

110.  Some,  however,  insist  on  the  obligation  of  confess- 
ing, because,  1%  the  reasons  why  confession  is  required  in 
the  case  of  one  about  to  receive  the  Eucharist,  may  be  ap- 
plied whenever  the  state  of  grace  must  be  recovered,  before 
administering  or  receiving  any  sacrament.  2°,  Because  a 
person  in  the  state* of  sin  cannot  have  true  contrition,  if, 
having  an  opportunity  of  confessing,  he  declines  to  avail  him- 
self of  it,  since  true  contrition  includes  a desire  of  going  to 
confession. 

111.  These  reasons,  however,  are  not  conclusive;  for  we 
have  just  seen  that  there  is  a special  positive  precept  affecting 

^ Loc.  cit.  n.  32.  Infertur  2. 

^ Cone.  Ti’id.  Sess.  xiii.,  De  Euch.,  can.  xi.  ^ 1 Cor.  xi.  28. 

St.  Lig.  lib.  vi.  255,  256.  ^ Baruff.,  Tit.  ii.  n.  39.  St.  Lig., 

lib.  vi.  n.  6,  and  n,  269.  Vid.  Suarez,  Disp.  xvi.  sect.  iii.  5 et  6. 

® Lib.  vi.  n.  34.  Cfi’.  Bouvier,  De  Sacra7)i.,  cap.  v.  $ ii.  Quaer  2,  2®. 


^ ir.  113.]  CONFESSION  BEFORE  ADMINISTERING. 


37 


those  who  are  about  to  receive  the  Eucharist,  which  does  not 
exist  with  regard  to  those  who  administer  it,  nor  with  regard 
to  those  who  either  administer  or  receive  any  other  sacra- 
ment.^ The  motive  of  the  precept  may  be  the  more  eiFectually 
to  secure  purity  of  conscience  in  the  communicant,  and 
this  motive  may  be  more  or  less  applicable  in  the  other  cases, 
it  is  tme ; but  this  does  not  suffice  to  extend  the  precept  to 
them.  The  second  reason,  though  specious,  is  not  solid. 
Contrition,  it  is  true,  includes  the  ‘‘  votum  sacramentij’  as  the 
Council  of  Trent  teaches,^  and  therefore  the  desire  of  confess- 
ing and  receiving  absolution — but  at  what  time  ? Catalan^ 
says,  as  soon  as  possible — quam  primum.”  Few,  however, 
would  maintain  this  opinion.  It  is  enough  to  have  the  pur- 
pose of  confessing  when  the  precept  of  confession  urges^  and  it 
cannot  be  shown  that  a purpose  of  confessing  any  sooner  is 
required.  A person,  therefore,  may  have  true  contrition, 
and  thereby  recover  the  state  of  grace,  though  he  has  no 
intention  of  going  to  confession  immediately,  or  on  the  first 
opportunity,  provided  the  precept  of  confession  does  not  urge 
just  then. 

112.  And  here  we  may  see  the  effect  of  the  special  precept 
regarding  the  Eucharist : it  renders  it  impossible  that  any 
one,  conscious  of  mortal  sin,  and  being  about  to  receive 
communion,  can  have  true  contrition,  if,  having  the  opportu- 
nity, he  neglects  to  fulfil  the  precept  of  confession  which  just 
then  urges.  But,  in  the  other  cases,  there  is  no  such  reason 
to  prevent  his  having  true  contrition. 

113.  In  all  this  we  have  been  considering  what  the  priest 
is  strictly  bound  to,  in  order  to  avoid  sacrilege.  But  in  refer- 
ence to  his  obligations  generally,  it  may  be  said  with  perfect 
truth,  that  he  cannot  preserve  the  necessary  purity  of  con- 
science unless  he  makes  it  his  constant  study  to  live  integre, 

caste,  pieque,”  as  is  stated  in  the  preceding  rubric;  and  the 
priest  who  does  so,  should  he  have  the  misfortune  of  falling 
into  any  grievous  sin,  will  hardly  fail  to  have  recourse  at 
once  to  the  tribunal  of  penance,  as  the  surest  and  most  ef- 
ficient means  of  recovering  the  state  of  grace ; for  few,  as 
the  Catechism  of  the  Council  of  Trent  teaches,^  have  that 
perfect  contrition  which  suffices  to  blot  out  sin. 

$ V. — Quacumque  diei  ac  noctis  hora  ad  Sacramenta  ministranda 
vocabitur,  nullam  officio  suo  prwstando,  prajsertim  si  nccessitas  urgeat, 

‘ Catalaiii,  Tit.  i.  cap.  i.  $ iv.  n.  viii.,  Secundo  quia,  etc.  Delahogue, 
De  Sar.  in  f/encre,  cap.  vi.  art.  ii.  PrcHerea  ipsa  contritio,  etc. 

2 SesH.  xiv.  cap.  4.  ^ Loc.  cit.  I'ars  ii.  cap.  v.  n.  3G. 


38 


SACRAMENTS  IN  GENERAL. 


[chap.  n. 


morara  interponat;  ac  propterea  populum  ssepe,  prout  sese  offert  occasio, 
prffimonebit,  ut  cum  sacro  ministerio  opus  fuerit,  se  quamprimum 
advocet,  nulla  temporis,  aut  cujuscumque  incommodi  habita  ratione. 

114.  A pastor  or  priest  charged  with  the  care  of  souls  is 
bound  to  reside  within  the  limits  of  his  parish,  and  in  the 
parochial  house,  if  there  be  one.  This  is  the  general  rule,  to 
which  few  exceptions  ai’e  allowed.^  If  there  be  no  fixed 
parochial  residence,  his  house  should  be  so  situated  that  the 
parishioners  can  have  easy  access  to  him  when  they  require 
him  to  administer  the  sacraments.^  The  statutes  of  each 
province  or  diocese  usually  determine  everything  that  pertains 
to  the  obligation  of  residence.  The  priest  is,  of  course, 
bound  to  comply  with  the  statutes  of  the  diocese  in  which  he 
serves. 

*115.  But  it  is  of  the  greatest  importance  that  he  should 
also  attend  to  the  admonition  of  the  present  rubric.  No 
doubt  it  may  sometimes  happen  that  the  piiest  is  sent  for 
without  any  real  necessity ; that  the  person  he  is  called  on 
to  visit  is  unwilling  or  unfit  to  receive  the  sacraments,  etc., 
etc. ; but  yet  the  only  safe  rule  is  to  obey  the  summons  without 
hesitation  or  delay.  Better  surely  to  make  ten  visits  that  are 
not  strictly  necessary,  than  fail  in  one  that  is  so.  Hence,  he 
is  here  admonished  to  give  notice  to  the  peo.ple,  from  time  to 
time,  that  they  should  have  no  difficulty  in  calling  on  him  at 
once  when  his  ministrations  are  required.  This  notice  might 
seetn  superfluous  in  some  places,  but  there  is  no  place  in 
which  it  is  not  useful ; for  it  always  emboldens  those  who 
might  otherwise  be  afraid  or  unwilling  to  call  on  him  until 
the  last  moment. 

116.  Theologians  discuss  whether  or  not  the  pastor  is  bound 
to  administer  the  sacraments  even  at  the  risk  of  his  life,  as  in 
time  of  pestilence,  etc.  They  are  agreed  that  he  is,  when 
there  is  question  of  the  sacraments  necessary  to  salvation, 
as  Baptism  or  Penance ; but  it  is  probable  that  he  is  not, 
when  there  is  question  of  any  of  the  other  sacraments.  Even 
Baptism  and  Penance  he  may  administer  per  alios,’^  and  in 
some  circumstances  he  should  do  so,  in  order  that  he  himself 
may  hear  the  confessions  of  those  who  would  otherwise  be 
afraid  to  come  near  him,  lest  they  might  catch  the  infection.^ 

1 Bouix,  De  Parocho,  pars  v.  cap.  ii.  § vii. 

2 St.  Lig.;  lib.  V,  n.  121  et  124,  Farochi  autem. 

3 St.  Lig.,  lib.  vi.  n.  233.  Vid.  Benedict  XIV.  De  Synod.  Dioec.,  lib. 
xiii.  cap.  xix.  n.  6. 


$ VII.  120.]  PROMPTNESS  IN  ADMINISTERING. 


39 


$ VI. — Ipee  vero  antequam  ad  hujusmodi  administrationem  accedat, 
paululum,  si  opportunitas  dabitur,  orationi,  et  sacrje  rei  quam  acturus 
est.  meditationi  vacabit,  atque  ordinem  ministrandi,  et  caeremonias  pro 
temporis  spatio  praevidebit. 

*117.  Before  administering  any  sacrament  lie  is  here 
recommended  to  pray  and  to  reflect  for  a few  moments  on  the 
sacred  act  he  is  going  to  perfonn.  No  particular  prayer  is 
prescribed,  but  the  Veni  Sancte  Spiriius,’^  etc.,  is  very 
appropiiate.  It  is  the  prayer  recommended  by  St.  Charles.^ 
The  words,  si  opportunitas  dabitur,’’  like  the  words  in  the 
Rubric  of  the  Missal,  “ pro  temporis  opportunitate,”^  show, 
according  to  Baruffaldi,^  that  there  is  no  strict  obligation ; 
but  it  is  plain  that  a compliance  with  what  is  here  recommended 
is  the  best  means  of  securing  the  gravity  and  reverence  with 
which  these  holy  functions  should  be  performed. 

*118.  It  is  very  important,  too,  and  especially  for  any 
one  of  little  experience  on  the  mission,  to  read  attentively 
beforehand  the  rubrics  regarding  the  sacrament  he  is  going 
to  administer,  that  he  may  have  clearly  before  his  mind  what 
he  is  to  do,  and  how  he  is  to  do  it.  This  precaution  would 
often  prevent  embarrassment  to  the  priest  himself,  and  con- 
sequent scandal  to  those  who  witness  the  ceremony ; for  few 
cases  occur  in  which  he  shall  not  be  instructed  by  the  rubric 
how  he  is  to  act. 

$ VII. — In  oinni  Sacramentorum  administratione  superpelliceo  sit 
indutus,  et  desuper  stola  ejus  coloris  quein  Sacramenti  ritus  exposcit; 
nisi  ill  Sacramento  PcenitentijB  ministraudo  occasio  vel  consuetude,  vel 
locus  interduin  aliter  suadeat. 

119.  In  administering  the  sacraments  the  priest  must  be 
vested  in  surplice  and  stole.  This  is  the  general  rule  to 
which  the  rubric  admits  only  one  exception,  apart  from  cases 
of  necessity.  No  mention  is  here  made  of  the  soutane,  or 
“ vestis  talaris,”  because  this  is  supposed  to  be  the  ordinary 
dress  of  the  priest ; but  where  it  is  not,  of  course  it  should 
be  put  on,  as  the  surplice  is  worn  only  over  a soutane,  or  at 
least  a garment  which  can  fairly  be  called  a vestis  talaris.” 

*120.  There  is  some  variety  in  the  size  and  form  of  the 
surplice  in  different  places.  That  which  is  called  the  French 
surplice  has  no  sleeves,  but,  instead  of  them,  wings  or  pen- 
dants from  the  shoulders  reaching  almost  to  the  ground. 

^ Act.  Eccl.  Medial.,  Pars  iv.  $ Instructiones  generales  de  Sacra- 
mentorum admin iatratione,  p.  408. 

* De  Prep.  Sacerd.,  n.  1.  ^ Hit.  Rom.  Com.,  tit.  ii.  n.  42. 


40 


SACRAMENTS  IN  GENERAL. 


[chap.  II. 


What  is  called  the  Roman  surplice  is  usually  shorter  and  has 
wide  sleeves.  The  form  described  by  Gavantus^  and  Bauldry,^ 
after  the  instructions  of  St.  Gharles,  is  the  one  most  com- 
monly adopted.  There  is  no  general  law,  however,  fixing  the 
precise  shape,  and  each  one  should  follow  the  approved 
custom  of  his  diocese.  The  first  Provincial  Council  of 
Baltimore  prescribed  for  the  American  clergy  a particular 
form  of  surplice,  which  it  described  in  its  decree  as  the  form 
used  in  Rome.  But  the  Sacred  Congregation  observed  that 
the  form  described  could  not  be  affirmed  to  be  the  only  form 
used  in  Rome,  and  directed  the  decree  to  be  altered,  so  as  to 
order  simply  : Superpelliceum  esse  debere  modestum,  deco- 
rum  et  sacris  functionibus  conveniens.”^ 

*121.  The  rochet  differs  from  the  surplice  in  being  gener- 
ally shorter,  and  always  having  tight  sleeves.^  It  is  a vest- 
ment which  properly  belongs  to  bishops,  and  can  be  worn  by 
inferior  dignitaries  only  when  the}’^  have  special  pennission 
from  the  Holy  See.®  But  in  the  administration  of  the  sacra- 
ments, even  by  canons  who  may  have  the  use  of  the  rochet, 
the  surplice  must  be  worn,  according  to  several  decisions  of 
the  Sacred  Congregation.®  Bishops  alone  who  are  not  mem- 
bers of  a religious  order,  can  wear  the  stole  over  the  rochet.^ 
*122.  The  surplice,  according  to  Gavantus,®  from  the  ety- 
mology of  the  word,  superpelliceum,^^  and  its  color,  being  a 
white  robe  thrown  over  the  garments  (tunicas  pellkeas,  Gen. 
iii.  21),  that  became  necessary  in  consequence  of  the  sin  of 
Adam,  signifies  the  innocence  and  purity  with  which  w’e  are 
clothed  in  putting  on  the  second  Adam.  Hence  the  bishop, 
in  conferring  tonsure,  puts  the  surplice  on  each  one,  sajing, 
Induat  te  Dominus  novum  liominem  qui  secundum  Deum 
creatus  est  in  justitia  et  sanctitate  veritatisr^  And  it  is  a 
laudable  custom,  recommended  by  Baruff'aldi,^®  to  recite  the 
same  prayer  while  putting  on  the  surplice,  changing  a single 
w^ord,  and  saying,  Induat  me  Dominus,”  etc. 

1 De  mensuris  propriis  Sacrce  Supellectilis,  pars  v. 

^ De  forma  et  mensuris  Eccl.  Supell. 

3 Sacrse  Congregationis  de  Propaganda  Fide  Instructio  circa  decreta 
a Synodo  Provinciali  Baltimoriensi  edita.  In  decreto  32°.  Vid.  Append. 

^ Gavantus,  Par.  2,  Tit.  1,  n.  2,  lit.  z. 

® Maori,  Uierolex.,  v.  Rochettum. 

® 12  Jul.  1628,  in  Dub.  Urbis  ad  1,  n.  753. — 31  Mai,  1817,  ad  1,  Dub. 
addit.,  n.  4536. — 10  Januar.  1852,  in  Cenoman.,  ad  5,  n.  5165. 

Vid.  infra,  chap.  viii.  § iii.  * Loc.  cit.  lit.  a. 

® Pontif.  Rom.,  De  clerico  faciendo. 

Tit.  ii.  n.  48. 


$ VII.  125.]  VESTMENTS  OF  THE  MINISTER. 


41 


*123.  The  stole  is  put  on  over  the  surplice,  so  as  to  fit 
rather  close  to  the  neck,  and  hang  straight  over  the  shoulders 
in  front.  It  is  always  worn  in  this  manner  over  the  surplice.^ 
But  when  worn  over  an  alb,  with  or  without  a cope,  at  the 
altar  or  elsewhere,  it  should  be  always  crossed  on  the  breast 
as  it  is  in  vesting  for  Mass,  unless  when  the  celebrant  is  a 
bishop,  or  has  the  privilege  of  wearing  the  pectoral  cross.^ 
It  must  be  of  a color  suited  to  the  sacrament  that  is  to  be 
administered.  What  this  color  is,  we  shall  see  in  treating 
of  each  sacrament.  There  are  five  ecclesiastical  colors — 
viz.,  white,  red,  green,  violet,  and  black — and  of  these  we 
may  here  observe  that  violet  is  used  for  Penance,  Extreme 
Unction,  and  the  first  part  of  the  ceremony  of  Baptism  j 
white  for  the  Viaticum,  the  Marriage  ceremony,  an^  the 
second  part  of  Baptism ; and  the  color  of  the  office  of  the 
day  for  the  Eucharist,  when  not  administered  as  the  Viaticum. 

*124.  The  stole,  which  wds  originally  a complete  garment 
covering  the  whole  body,  assumed  its  present  form  after  the 
introduction  of  the  alb.^  It  signifies,  mystically,  the  cords 
by  which  our  Lord  was  bound,  or  the  cross  which  was  laid  on 
his  shoulders.  Morally,  it  signifies  the  yoke  of  Christ  and 
the  virtue  of  obedience.^  Putting  on  the  stole,  the  priest 
should  kiss  it  in  the  centre,  and  recite  the  prayer  of  the 
Missal  as  in  vesting  for  Mass,  ‘‘  Bedde  mihi  Domine  stolam/^ 
etc.®  This  prayer  is  very  appropriate,  since  it  is  only  by  sub- 
mitting to  the  yoke  of  Christ  that  w’e  can  recover  what  we 
lost  by  the  disobedience  of  our  first  parents.® 

*125.  In  requiring  the  use  of  the  surplice  and  stole,  the 
mbnc  makes  one  exception.  It  does  not  insist  on  their  use 
in  administering  the  sacrament  of  Penance,  when  the  cir- 
cumstances of  time,  place,  etc.,  might  make  it  inconvenient,  or 
when  there  is  a custom  against  it.  BarufFaldi’’'  observes  that 
many  religious  hear  confessions  in  the  habit  of  their  order. 
In  these  countries  the  surplice  is  seldom  worn  in  the  con- 
fessional, but  the  stole  commonly  is.  Another  exception,  of 
course,  is  the  administration  of  Baptism  in  case  of  necessity.® 
With  regard  to  the  other  sacraments,  we  shall  see  hereaftei-® 

^ Baruff.,  1.  c,  n.  49.  * Merati,  pars  ii.  tit.  i.  n.  xxxi. 

’ Merati,  pars  ii.  tit.  i.  n.  xxviii. 

* Gavantus,  pars  ii.  tit.  i.  Rub.  6,  Expositio  Vestium.  Benedict  XIV, 
De  Sacrif.  Miss.,  cap.  x.  n.  7.  De  Ilerdt,  1.  c.  n.  51. 

® Baruff.,  n.  48.  Benedict  XIV.  1.  c.  ’’  Loc.  cit.  n.  56. 

® Baruff  1.  c.  Vid.  infra,  cap.  iii.  $ xiii. 

® Infra,  chap.  xvi.  ^ v. 


42 


SACRAMENTS  IN  GENERAL. 


[CHAP.  II. 

how  far  necessity  can  justify  their  administration  without 
surplice  and  stole. 

$ VIII. — Adhibebit  quoque  unum  saltern,  si  habeat,  vel  plures  Clericos, 
prout  loci  et  Sacramenti  ratio  postulabit,  decenti  habitu,  et  superpelliceo 
pariter  indutos. 

*126.  The  rubric,  no  doubt,  contemplates  clerks  or  clerics 
in  the  strict  canonical  sense,  i.  e.,  persons  who  have  received 
at  least  the  tonsure,  for  these  alone  have  the  privilege  of 
wearing  the  surplice,  according  to  Baruffaldi,^  Catalani,^ 
Baldesclii,^  and  others.  The  Council  of  Trent  expresses  a 
wish  that  a number  of  clerics  should  be  attached  to  every 
parochial  church  and  if  such  were  the  case,  the  view  of 
these  authors  might  be  strictly  adhered  to.  But  it  is  the  case 
in  very  few  instances  at  present,  and  the  functions  of  clerk 
are  now  nearly  everywhere  performed  by  laics  in  soutane  and 
sui;plice.  Seeing  that  the  practice  has  the  sanction,  or  at 
least  the  toleration,  of  the  bishops,  and  that  it  contributes  so 
much  to  the  decorous  celebration  of  public  worship,  Oavalieri® 
would  not  venture  to  condemn  it ; neither  would  De  Herdt.® 
Even  St.  Charles  Borromeo,  so  exact  in  all  that  regards  ritual 
observances,  allowed  it  in  churches  not  having  a sufficient 
number  of  clerics.'’' 

127.  Those  selected  for  the  purpose  should  be  carefully 
instructed  in  the  ceremonies  and  duties  they  are  required  to 
perform  when  serving  Mass,  or  assisting  in  the  administration 
of  the  sacraments.  There  is  no  parish  in  Ireland,  and  there 
are  few  places  in  any  country,  in  which  the  priest  may  not 
easily  find  some  intelligent  bo\"S  whom  he  could  instruct  in 
this  way ; and  their  assistance,  while  it  would  comply  with 
the  rubric,  would  make  the  ceremony  easier  for  himself,  and 
give  it  an  imposing  effect,  which  it  otherwise  could  not  have. 
If  a number  of  such  boys  be  once  well  instructed  in  any 
parish,  the  succession  can  be  easily  kept  up,  as  the  older  and 
more  experienced  would  train  the  others.  There  should  be 
one  clerk  at  least  to  assist  when  a sacrament  is  conferred, 
but  it  would  be  desirable  to  have  two  or  more  on  occasions 
of  greater  solemnity.  Their  duties  will  be  mentioned  in 
treating  of  each  sacrament. 

* Loc.  cit.  n.  GO.  ® Tit.  i.  $ viii.  n.  iii. 

? Esposizione  delle  Sacre  Ceremonie,  tom.  i.  cap.  xii.  n.  1. 

■*  Sess.  xxiii.  cap.  17.  De  Ref. 

® Tom.  iv.  cap.  iv.  in  Deer.  xiii.  n.  19.  De  Communione  Fidelium. 

® Tom.  i.  par.  i.  n.  50,  vi. 

7 Act.  Eccl.  Mediol.,  pars  iv.  Instr.  de  Sacr.  Commun.  p.  607. 


5 X.  131.] 


CLERKS  ASSISTING. 


43 


128.  In  no  circumstances  can  a female  be  allowed  simply 
to  perform  the  duties  of  a clerk  in  the  administration  of  the 
sacraments.^  But  in  a convent  the  chaplain  may  be  ac- 
companied by  one  of  the  nuns,^  not  to  minister  in  the  strict 
sense,  but  to  render  such  assistance  as  may  be  necessary.^ 

$ IX. — Curabit  etiam,  ut  sacra  supellex,  vestes,  ornamenta,  lintea- 
mina,  et  vasa  miiiisterii  Integra,  nitidaque  sint  et  munda. 

129.  He  must  take  care  that  the  vestments,  vessels,  and 
other  requisites  be  kept  perfectly  clean,  and  in  good  order. 
Every  parochial  church  should  be  in  charge  of  some  intelligent 
person,  who  would  act  as  sacristan,  and  whose  duty  it  would 
be  to  keep  the  furniture  of  both  church  and  sacristy  in  proper 
order  j but  it  still  is  necessary,  as  Baruflaldi  observes,^  for  the 
piiest  himself  to  see  that  this  important  dut}^  is  not  neglected. 
If  the  vestments,  linens,  sacred  vessels,  etc.,  be  not  rich  or 

* costly,  they  should  be  at  least  ^‘Integra,  nitida,  et  munda,” 
as  the  rubric  prescribes.  This  is  the  answer  of  Cardinal 
Bellarinine  to  the  excuse  that  might  here  be  pleaded  on  the 
score  of  poverty.® 

$ X. — In  Sacramentorum  administratione,  eorum  virtutem,  usum  ac 
utilitatem,  et  cseremoniarum  significationes,  ut  Concilium  Tridentinum 
prjEcepit,  ex’  Ss.  Patrum  et  Catechisini  Romani  doctrina,  ubi  commode 
fieri  potest,  diligenter  explicabit. 

130.  The  Council  of  Trent  expressly  commands  bishops 
and  parish  priests  to  explain  to  the  people,  in  a manner  suited 
to  their  capacity,  the  efficacy  and  use  of  the  sacraments.® 
The  words  of  the  Council  seem  to  imply  that  this  should  be 
done  vvhen  any  sacrament  is  about  being  administered;  and 
most  rituals  contain  a brief  instruction  on  the  subject,  to  be 
then  addressed  to  the  people.  This  time  is  undoubtedly  very 
ap})ropriate,  and  is  recommended  as  such  by  the  Catechism  of 
the  Council  of  Trent,'^  whenever  there  is  a considerable  num- 
ber of  the  faithful  present,  because,  seeing  the  rite  })erformed 
before  them,  they  are  in  a condition  to  profit  better  by  the 
instructions  they  receive.  It  is  not  required  that  he  siiould 
each  time  touch  on  every  point,  but,  as  the  Catechism  sug- 
gests,® he  may  select  one  point  now,  another  again,  and  so  on. 

131.  But  the  pastor  should  take  other  opportunities  also 

* Baruff.,  n.  58.  Catal.,  tit.  i.  $ viii.  n.  iii. 

2 Barntf.,  n.  GO.,  Catal.,  loc.  cit.  Falise,  3™®  partie,  Parag.  prelim.,  n.  6. 

^ De  Ilerdt,  pars  vi.  n.  2.  iv.  ^ cit.  n.  G2. 

® De  Gemitu  Columbee,  lib,  ii.  cap,  v.  apnd  Catal.,  loc.  cit.  $ ix,  n,  ii. 

® Sess.  xxiv.  cap.  7,  De  Kef.  ^ Pars  ii.  cap.  ii.  n.  2.  ® Loc.  cit. 


44 


SACRAMENTS  IN  GENERAL. 


[chap.  II. 


of  giving  instructions  on  this  important  subject.  He  could 
do  so  in  short  familiar  lectures  before  or  after  mass  or  vespers 
on  Sundays.  In  these  he  could  fully  explain  the  necessity 
of  the  sacraments,  the  dispositions  with  which  they  must  be 
received,  and  the  ceremonies  to  be  observed  in  their  adminis- 
tration, particularly  those  ceremonies  in  which  the  recipient 
or  the  assistants  are  to  take  part.  While  he  would  thus  com- 
ply with  an  important  duty  of  his  office,  he  would  save  himself 
a good  deal  of  trouble  and  annoyance  in  the  actual  adminis- 
tration of  the  sacraments. 

132.  Everything  pertaining  to  this  matter  is  explained  in 
the  Roman  Catechism,  or  Catechism  of  the  Council  of  Trent, 
which  is  here  recommended,  and  in  which  the  pastor  will  find 
abundant  materials  for  all  his  instructions.  Tins  book,  com- 
piled by  the  ablest  theologians  of  the  day,^  was  published  by 
St.  Pius  V,  pursuant  to  a decree  of  the  Council  of  Trent, 
expressly  for  the  use  of  pastors;  and,  besides  its  great  au- 
thority on  this  account,  it  will  be  found  the  most  convenient 
book  that  can  be  refeiTed  to ; for,  though  of  moderate  size,  it 
contains  a perfectly  clear  and  methodical  statement  of  all  the 
points  of  Catholic  doctrine  and  practice  in  which  the  pastor 
should  instruct  his  flock. 

$ XI. — Dum  Sacramentum  aliquod  rainistrat,  singula  verba,  quae  ad 
illius  formam  et  ministerium  pertinent,  attente,  distincte,  et  pie,  atque 
clara  voce  pronuntiabit.  Similiter  et  alias  orationes  et  preces  devote  ac 
religiose  dicet;  nec  memoriae,  quae  plerumque  labitur,  facile  confidet, 
sed  omnia  recitabit  ex  libro.  Reliquas  proeterea  Caeremonias  ac  Ritus, 
ita  decenter,  gravique  actione  peraget,  ut  adstantes  ad  coelestium  rerum 
cogitatiouem  erigat,  et  attentos  reddat. 

133.  The  importance  of  attending  to  what  is  prescribed  in 
this  rubric  is  apparent  from  reading  it.  A mistake  in  a single 
word  of  the  form  might  render  the  sacrament  invalid.  It  is 
the  duty  of  the  minister,  therefore,  to  pronounce  the  words,  as 
he  is  here  directed,  clearly  and  distinctly.  It  is  unnecessary 
to  discuss  how  far  the  change,  suppression,  or  addition  of  a 
word  or  syllable  affects  the  validity  of  the  form.  The  mle 
is,  that  any  change  which  alters  the  meaning  is  to  be  regard- 
ed as  a substantial  one,  rendering  the  sacrament  null ; but 
any  which  leaves  the  meaning  intact  is  to  be  regarded  as 
accidental,  which,  though  it  may  be  illicit,  does  not  destroy 
the  validity.^  Hence,  as  the  meaning  of  words  that  are 


^ Vid.  The  Catechism,  etc.,  translated  into  English,  bv  Rev.  J. 
Donovan.  Rome,  1839.  Preface.  ^ Gury,  ii.  n.  198,  199. 


$ XII.  136.] 


THE  FORM — THE  PRAYERS. 


45 


spoken  is  more  easily  affected,  so  is  tlie  form  more  easily 
vitiated,  by  a change  at  the  commencement  of  any  word  than 
by  one  at  the  end  5^  but  all  danger  is  avoided  by  pronouncing 
the  words  as  here  directed.  The  other  prayers  prescribed  are 
of  less  importance,  and  accordingly  we  see  that  in  them  the 
rubric  is  not  so  exact  about  the  “ singula  verba,”  but  it  re- 
quires them  to  be  said  with  religious  attention,  and  will  not 
allow  the  minister  to  trust  to  his  memory,  but  will  have  him 
recite  them  from  the  book.  He  should  always  use  the  ritual 
in  Baptism,  Extreme  Unction,  and  Matrimony,  in  which  the 
prayers  and  ceremonies  are  of  considerable  length  5 but  he 
can  easily  dispense  with  it  in  Penance,  and  in  giving  Holy 
Communion,  as  in  these  the  forms  are  so  short  and  so  fre- 
quently used  by  him,  that,  at  least  after  a little  practice,  there 
is  no  danger  of  mistake  in  trusting  to  his  memory.^ 

^T34.  The  words  of  the  form  should  be  pronounced  while 
the  matter  is  being  applied.  In  the  Eucharist  the  words  of  the 
foim  require  that  the  matter  be  physically  present  when  they 
are  pronounced.  In  the  other  sacraments  it  suffices  that  the 
form  be  pronounced  and  the  matter  applied  at  morally  the 
same  time.  It  is  not  required,  e.  g.,  in  Baptism,  that  the 
water  be  actually  falling  on  the  head  when  the  word 
hapiizo  ” is  being  pronounced.  The  rubric  even  directs 
that  the  water  be  poured  on  in  naming  the  persons  of  the 
Blessed  Triniiy.-’ 

*135.  The  admonition  regarding  the  manner  of  performing 
the  ceremonies  is  well  worthy  of  notice.  The  demeanor  of 
the  priest  cannot  but  be  closely  observed  by  those  who  are 
present,  and  if  it  gives  evidence  of  piety  and  a lively  faith,  it 
is  sure  to  produce  a salutary  impression  on  them  j but  if,  on 
the  contrary,  it  gives  evidence  of  carelessness  or  want  of 
gravity,  it  cannot  fail  to  give  great  disedification,  and  thus 
defeat  the  very  end  for  which  these  sacred  ceremonies  have 
I been  instituted."* 

$ XII. — Ad  ministrandum  procedens,  rei  quam  tractaturus  est,  inten- 
tus  sit,  nec  de  iis,  qujE  ad  ipsum  non  pertinent,  quidquam  cum  alio 
colloquatnr:  in  ipsaque  administratione  actualem  attentionem  habere 
I studeat,  vel  saltern  virtualem,  cum  intentione  faciendi  quod  in  eo  facit 
Ecclesia. 

136.  We  must  carefully  distinguish  artention  from  iwten- 

^ Lacroix,  lib.  vi.  pars  i.  n.  36.  Gury,  1.  c.  ® Catal.,  $ xi.  n.  iii. 
3 Infra,  chap.  iv.  $ xvii.  Vid.  St.  Lig.,  lib.  vi.  n.  9. 

Vid.  supra,  n.  97. 


46 


SACRAMENTS  IN  GENERAL. 


[CHAP.  II. 


tion — the  former  being  defined  ^^an  act  of  the  intellect, 
considering  what  a person  is  doing  5 ^ the  latter,  “ an  act  of 
the  will  tending  to  some  desired  end.^^  ^ The  distinction, 
however,  is  understood  from  the  words  themselves,  as  easily, 
perhaps,  as  from  an}^  definition  of  them.  In  administering  a 
sacrament,  the  priest,  according  to  the  rubric,  should  endeavor 
to  have  actual,  or  at  least  virtual,  attention.  It  is  hard  to 
understand  how  there  can  be  attention  at  all,  unless  it  be 
actual.  St.  Liguori  maintains  that  it  is  impossible.^  By 
vfitual  attention,  the  mbric  most  probably  means  the  absence 
of  voluntary  distraction.  The  explanation  of  Barufialdi^ 
almost  comes  to  this ; and  it  is  in  this  sense  virtual  attention 
seems  to  be  used  by  La  Croix.^  Attention  in  the  act  of  con- 
ferring a sacrament  is  not  necessary  to  its  validity ; but  to  be 
voluntarily  distracted  is  at  least  a venial  sin,  and,  in  the  con- 
secration of  the  Eucharist,  is  very  probably  a mortal  sin.® 
Attention  is  required  chiefiy  in  pronouncing  the  form  and  in 
reciting  the  prayers.  It  may  be  directed  : 1°  to  the  words, 
so  as  to  pronounce  them  well ; 2°  to  the  sense  of  the  words, 
which  is  better;  3'^  to  Grod  and  to  the  object  of  the  sacred 
rite,  which  is  best  of  all.® 

137.  It  has  been  defined  by  the  Council  of  Trent,  that  in 
conferring  a sacrament  the  minister  must  have  the  intention 
of  doing  what  the  Church  does.’’'  There  are  various  ways  in 
which  a person  may  be  conceived  to  have  an  intention  in 
doing  a thing.  1°  He  may  have  an  actual  intention  at  the 
moment  he  does  it.  2°  He  may  have  a virtual  intention,  i.  e., 
he  may  do  it  in  virtue  of  an  actual  intention  which  he  had, 
and  which  still  continues  in  some  effect,  though  he  does  not 
think  of  it : as,  e.  g.,  if  a priest  leaves  his  house  with  the  in- 
tention of  baptizing  a child,  and  in  virtue  of  this  intention 
goes  to  the  church  and  performs  the  ceremony,  though  in  the 
act  he  is  quite  distracted,  and  does  not  reflect  on  what  he  is 
doing.  3^^  He  may  have  an  habitual  intention,  i.  e.,  he  may 
have  had  the  intention,  and  may  not  have  retracted  it ; but 
yet  it  does  not  continue  in  any  effect,  nor  can  it  be  said  that 
the  act  is  performed  in  virtue  of  it.  4°  He  may  have  what 
is  called  an  interpretative  intention;  i.  e.,  he  may  be  so 
disposed  in  doing  the  act,  that  if  he  had  adverted  to  it,  he 
would  have  had  such  an  intention  in  doing  it.  These  seem 

1 Gary,  ii.  u.  202,  203.  ^ Lib.  vi.  n.  14.^  ^ xit.  ii.  n.  73. 

* Lib.  vi.  p.  i.  n.  84.  ® St.  Lig.,  1.  c. 

® St.  Lig.,  lib.  V.  n.  176.  Attentio  autem. 

Sess.  vii.  can.  xi.  De  Sac,  in  genere. 


$ XII.  139.]  INTENTION  OF  THE  MINISTER. 


47 


to  be  the  distinctions  as  laid  down  by  St.  Liguori/  according 
to  whom  it  is  certain  that  neither  the  habitual  nor  the  inter- 
pretative intention  is  sufficient  5 that  the  actual  intention  is 
not  required  j but  that  the  virtual  is  required,  and  is  quite 
sufficient.^ 

138.  So  much  for  the  intention  as  it  is  an  act  of  the  mind. 
With  respect  to  the  object  of  this  intention,  it  must  be 

do  what  the  Church  does,”  and  the  intention  may  be  directed 
to  this  object  in  two  ways,  explicitly  and  implicitly.  A well- 
instructed  pious  Catholic,  in  baptizing  an  infant,  would  have 
the  explicit  intention  of  “ doing  what  the  Church  does  ,•  ” 
while  a heretic,  or  an  infidel,  not  believing  in  the  true 
Church  or  in  the  efficacy  of  the  sacrament,  but  j^et  intending, 
in  the  act  of  baptizing,  to  do  what  is  done  amongst  Christians, 
would  have  the  implicit  intention  of  doing  what  the 

Church  does,”  and  such  implicit  intention  suffices  for  the 
validity.^ 

139.  It  is  quite  certain,  then,  that  a virtual  implicit  inten- 
tion is  sufficient  j but  it  is  a question  amongst  divines  whether 
this  intention  must  be  internal^  or  whether  it  be  not  enough 
for  the  validity  to  perform  the  external  rite  seriously  and  in 
proper  circumstances,  even  though  the  minister  should  men- 
tally exclude  the  intention  of  doing  what  the  Church  does. 
This  is  the  famous  question  of  the  external  and  internal  in- 
tention, which  was  for  a time  waimly  debated  in  the  schools. 
It  is  generally  admitted  now,  that  the  weight  of  authority  and 
reason  is  completely  in  favor  of  the  necessity  of  the  internal  j and 
the  other  opinion  barely  escapes  condemnation  by  Alexander 
VIII,  who  condemned  the  proposition:  ^Walet  Baptismus 

collatus  a ministro  qui  omnem  riturn  externum  formamque 

baptizandi  observat,  intus  vero  in  corde  suo  apud  se  resol- 
“vit:  Non  intendo  facere  quod  facit  Ecclesia.”^  At  least  it 
cannot  be  denied,  according  to  Benedict  XIV,  that  this  is  a 
very  severe  blow  to  it and  should  there  be,  in  any  case, 
sufficient  reason  to  think  that  the  internal  intention  was  want- 
ing in  the  administration  of  Baptism,  or  any  other  sacrament 
that  cannot  be  iterated,  the  sacrament  should  be  again  con- 
ferred conditionally,  or  if  time  permit,  the  Holy  See  should 
be  consulted.®  The  question,  however,  is  very  speculative, 
for  in  practice  the  internal  intention  is  hardly  ever  wanting. 

* Lib,  vi.  n.  1.5.  ^ Ig  3 p,j(|  jj.  22. 

■*  7 Dec.  1690.  Denzinger,  Enchiridion  Symholorum  et  Definitionum, 
c.  xxviii.  n.  1185.  ® De.  Syn.  Dicec,,  lib.  vii.  cap.  iv.  n.  8. 

Ibid.  n.  9. 


48 


SACRAMENTS  IN  GENERAL. 


[chap.  ir. 


$ XIII. — Illud  porro  diligenter  caveat,  ne  in  Sacramentorum  admin- 
istratioue  aliquid  qua  vis  de  causa  vel  occasione,  directe  vel  indirecte  exi- 
gat,  aut  petat ; sed  ea  gratis  ministret,  et  ab  omni  siuioniae,  atque  avaritias 
suspicione,  nedum  crimine,  longissime  absit.  Si  quid  vero  nomine  elee- 
mosynse,  aut  devotionis  studio,  peracto  jam  Sacramento,  sponte  a Fide- 
libus  offeratur,  id  licite  pro  consuetudine  locorum  accipere  poterit,  nisi 
aliter  Episcopo  videatur. 

140.  The  priest  must  not  only  be  free  from  the  crime  of 
simony,  the  essential  malice  of  which  consists  in  estimating  a 
spiritual  thing  at  a temporal  price/  but  he  must  also  be  care- 
ful to  keep  himself  free  from  the  least  suspicion  of  it ; and  on 
the  occasion  of  administering  a sacrament,  therefore,  he  must 
take  care  to  avoid  exacting  the  customary  oblations  in  any 
way  that  might  leave  him  open  to  such  a suspicion.  It  is 
enough  to  cite  here  the  admonition  of  the  Synod  of  Thurles, 
which  may  serve  as  a practical  commentary  on  this  rubric : 

In  oblationibus  quae  ex  veteri  et  recepto  usu  fieri  solent  oc- 
“ casione  administrationiS“quorundam  Sacramentorum,  caveant 

Parochi  ne  aliquid  fiat  quod  simoniam  aut  avaritiam 
sapiat.  Sacramenta  vero  nunquam  denegentur  eo  sub  prae- 
^Hextu  quod  oblationes  istae  dandae  non  sint ; alioquin 
“ noverint  delinquentes  se  ad  arbitrium  Ordinarii  esse  puni- 

endos.”  ^ 

$ XIV. — Fidelibus  alienae  Parochiae  Sacramenta  non  ministrabit,  nisi 
necessitatis  causa,  vel  de  licentia  Parochi,  seu  Ordinarii. 

*141.  A parish  priest  can  validly  administer  the  sacraments 
to  all  who  present  themselves  within  the  limits  of  his  parish. 
There  could  be  no  difficulty  about  any  except  the  sacrament 
of  penance,  but  it  is  certain  that  he  has  jurisdiction  to  hear 
in  his  own  parish  the  confessions,  not  only  of  his  own  parish- 
ioners, but  of  any  who  present  themselves.  Indeed  any 
priest,  at  the  present  day,  wffio  is  authorized  to  hear  confes- 
sions in  a parish,  is  understood,  by  the  universal  custom  of 
the  Church,  to  have  authority  to  hear  there  all  who  present 
themselves  to  him,  no  matter  from  what  place  they  may  come.^ 
A parish  priest  can  hear  the  confessions  of  his  own  parish- 
ioners everywhere,  even  outside  his  own  diocese/  but  he 
cannot  hear  the  confessions  of  others  beyond  the  limits  of  his 
own  parish,  unless  where  he  is  understood  by  custom,  as  is 

1 Busemb.  apud  St.  Lig.,  lib.  iv.  n.  49.  Unde  Patet.  Suarez.  De 
Simonia,  cap.  i.  n.  1. 

2 De  Sacramentis,  n.  5. 

^ St.  Lig.,  lib.  vi.  n.  564,  et  569.  Benedict  XIY.  Jnstit.,  xviii.  n.  9. 

■*  Gury,  vol.  ii.  n.  541.  Bouix,  De  Parocho,  pars  iv.  cap.  iv.  n.  8. 


$ XVI.  144.]  JURISDICTION  OF  THE  MINISTER. 


49 


the  case  in  many  places,  to  have  jurisdiction  in  every  part  of 
the  diocese.^ 

*142.  He  can  licitly  confer  sacraments  on  those  of  another 
parish:  1°  In  case  of  necessity,  but  this  can  ordinarily  apply 
only  to  Baptism  and  Penance  j 2°  When  there  is  an  express  or 
implied  understanding  with  the  parish  priest,  for  then  in  reality 
he  acts  de  licentia.^’  3°  By  custom  he  can  not  only  validl}'' 
but  licitly  hear  their  confessions,  even  in  paschal  time,  when 
they  come  to  him  in  his  own  parish  f and  he  can  also  give 
them  Communion,  unless  it  be  the  Paschal  Communion,  which 
they  are  bound  to  receive  from  their  own  pastor.^  He  can- 
not lawfully  administer  sacraments  to  them  in  other  ceses 
without  the  permission  of  their  parish  priest  or  Ordinary.^ 

§ XV. — Omnes  autem  qui  Sacramenta  suscipiunt,  loco  et  tempore 
opportuno  monebit,  ut  remoto  inani  colloquio,  et  habitu,  actuque  inde- 
cent!, pie  ac  devote  Sacramentis  intersint,  et  ea  qua  par  est  reverentia 
suscipiant. 

143.  The  admonition  here  recommended  should  be  given 
in  general  terms,  so  as  not  to  mark  out  any  individual.^  It 
is  to  be  given  loco  et  tempore  opportune/^  and  perhaps  it 
could  be  most  conveniently  given  in  the  instructions  already 
mentioned.®  By  this  means  the  risk  of  giving  offence  to 
individuals  would  be  avoided. 

$ XVI. — Librum  hunc  Ritualem,  ubi  opus  fuerit,  semper  cum  minis- 
trabit,  secum  habebit,  Ritusque  et  Cseremonias  in  eo  prsescriptas,  dili- 
genter  servabit. 

144.  We  have  treated  in  the  preceding  chapter'^  of  the 
obligation  of  using  the  Roman  Ritual,  and  observing  all  that 
is  prescribed  by  its  rubrics.  The  priest  is  here  admonished 
that  he.  should  always  have  a copy  of  it  with  him  when  he  is 
about  to  administer  a sacrament.® 

$ XVII. — Cseterum  illorum  tantum  Sacramentorum,  quorum  adminis- 
tratio  ad  parochos  pertinet,  Ritus  hoc  opere  praescribuntur,  cujusmodi 
sunt  Baptismus,  Poenitentia,  Eucharistia,  Extrema  Unctio,  et  Matri- 
monium.  Reliqua  vero  duo  Sacramenta  Confirmationis  et  Ordinis, 
cum  propria  sint  Episcoporum,  Ritus  suos  habent  in  Pontifical!  prm- 
scriptos.  Et  ea  quae  de  iis  atque  aliis  Sacramentis  scire,  servare,  et 
docere  Parochi  debent,  cum  ex  aliis  Libris,  turn  praecipue  ex  Cate- 
chismo  Romano  sumi  possunt.  Siquidem  hie  de  iis  fere  tantum  agere 
instituti  operis  ratio  postulat,  quae  ad  ipsorura  quinque  Sacramentorum 
ritus  pertinent. 

^ St.  Lig.,  lib.  vi.  n.  544.  Dub.  2.  Lacroix,  lib.  vi.  pars  ii.  n.  1536. 
Bouix,  1.  c.  n.  4.  St.  Lig.  n.  564. 

2 St  Lig.,  n.  300.  Vid.infra,  chap.  xiii.  $ i. 

^ Vid.  infra,  chap.  xvi.  ^ i.  ® Baruff.,  tit.  ii.  n.  80. 

® Supra,  n.  131.  ’ Vid,  n.  65,  et  seq.  ^ yjj  supra,  p.  ^3. 


50 


SACEAMENTS  IN  GENEEAL. 


[chap.  II. 


145.  The  Ritual  treats  only  of  those  sacraments  that  are 
administered  by  priests.  What  regards  Confirmation  and 
Orders,  which  are  confeiTed  only  by  bishops,  may  be  found  in 
the  Pontificale  Romanum.”  But  though  the  priest  is  not 
the  minister  of  these  sacraments,  it  may  be  his  duty  to  explain 
to  the  people  the  doctrine  which  relates  to  them,^  and  espe- 
cially it  is  the  duty  of  the  pastor  to  prepare  the  children  of 
his  parish  for  the  worthy  reception  of  the  sacrament  of  Confir- 
mation, and  hence  he  is  here  referred  to  such  books  as  may 
enable  him  to  fulfil  his  duty  in  this  respect  ^ but,  above  all, 
to  the  Roman  Catechism,  or  Catechism  of  the  Council  of 
Trent,  the  advantages  of  which  we  have  had  occasion  to 
point  out  before.^ 

$ XVIII. — Postremo,  quisquis  Sacramenta  administrare  tenetur, 
haheat  libros  necessarios  ad  officium  suum  pertinentes,  eosque  prseser- 
lim,  in  quibus  Parochialium  functionum  notae  ad  futuram  rei  memoriam, 
ut  ad  finem  hujus  Kitualis  habetur. 

*146.  The  books  here  specially  referred  to  are  the  Paro- 
chial registers,  of  which  there  are  five,  according  to  the 
Roman  Ritual,  to  be  kept  in  the  manner  prescribed  at  the 
end  of  the  Ritual  itself,  viz : 1°  of  Baptisms  j 2°  of  Confir- 
mations; 3°  of  Marriages;  4°  of  every  family  with  its 
members,  noting  the  sacraments  received  by  each,  called 
the  Liber  Status  Animamm ; ” 5°  of  the  faithful  departed. 
At  least  the  registers  of  Baptisms  and  Man’iages  must  be 
kept  with  great  care,  and  the  Synod  of  Thurles  directs  parish 
priests  to  keep  them  in  the  manner  prescribed  by  the 
Roman  Ritual,  ad  normam  Ritualis  Romani.”^ 

147.  With  regard  to  other  books  which  treat  of  matters 
pertaining  to  the  duties  of  his  ofifice,  it  is  enough  to  'observe 
that  it  is  impossible  for  any  piiest  to  fulfil  the  duty  of  ad- 
ministering the  sacraments  and  instructing  the  people,  unless 
he  be  devoted  to  sacred  study,^  and,  therefore,  unless  he  have 
a supply  of  good  books.  Speaking  of  Pastors,  the  Synod 
of  Thurles  says : Lectioni  praeterea  attendant  et  supellecti- 
“ lem  libromm  ecclesiasticorum  sibi  coraparent ; saltern  sacra 

Biblia,  et  unum  integi’um  Theologise  cursum,  canones 
“ Concilii  Tridentini,  Catechismum  Romanmn,  et  vitas 

Sanctorum  habeant  et  assidue  versant.^^® 

^ Baruff.  n.  91.  * Supra,  n.  132. 

3 De  Parochis,  n.  27. 

^ Vid.  St.  Lig.,  Praxis  Confessarii,  n.  18,  prope  finem. 

^ De  Vita  et  Honestate  Clericorum,  n.  23. 


$xvni.  147.]  BOOKS  REQUIRED  BY  THE  MINISTER.  51 

Sacerdotes,  jam  ad  munera  ecclesiastica  admissi,”  says 
tlie  Synod  of  Westminster,  non  ideo  studiis  prsecipue 
“sacris,  valedicant:  sed  cum  ex  ore  sacerdotis  scientiara 
^^populi  requirere  debeant  (3IaI.  ii.  7),  sint  assidui  in  lectione 
S.  Scripturse  et  tlieologise  tarn  dogmaticse  quam  moralis  et 
^^asceticse.  Ita  tiet,  ut,  gregem  instraentes,  non  inanibus 
^‘verbis  hominum  tantum  pulsabunt  aures,  non  contra 
^^inimicos  dimicabunt  velut  aerem  verberantes,  sed  et  illos 
^‘fmctuose  vero  vitae  pane  nutrient,  et  bos  solida  argu- 
mentatione  profligabunt.’^^ 

^ Deer.  xxiv.  De  Vita  et  Honestate  CUricorum,  10®. 


CHAPTER  III. 


ON  THE  ADMINISTEATION  OP  THE  SACRAMENT  OF  BAPTISM : 

DE  SACRAMENTO  BAPTISMI  RITE  ADMINISTRANDO.” 

$ I. — Sacrum  Baptisma,  ChristiansB  Religionis  et  seternaB  vit®  janua 
quod  inter  alia  nov®  Legis  Sacramenta  a Christo  instituta,  primum  tenet 
locum,  cunctis  ad  salutem  necessarium  esse,  ipsa  Veritas  testatur  illis 
verbis  : Nisi  quis  renatus  fuerit  ex  aqua  et  Spiritu  Sancto,  non  potest  in- 
troire  in  regnum  Dei  (Joan.  3).  Itaque  summa  ad  illud  opportune, 
riteque  administrandum  ac  suscipiendum  diligentia  adhibenda  est. 

148.  Baptism  is  defined  by  the  Catechism  of  the  Council 
of  Trent,  Sacramentum  regenerationis  per  aquam  in  verbo  : 

The  Sacrament  of  regeneration  by  water  in  the  word  j ” i.  e., 
the  sacrament  by  which  we  are  spiritually  regenerated  or  born 
again,  by  an  ablution  of  water  with  the  prescribed  form, 
Ego  te  baptizo  in  Nomine  Patris,’^  etc.  It  had  various 
other  names  besides  Baptism  amongst  the  early  Fathers  and 
ecclesiastical  writers.  It  is  called  the  Sacrament  of  Faith, 
of  Illumination,  etc.^ 

149.  By  Baptism  we  are  cleansed  from  original  sin,  made 
members  of  the  Church,  children  of  God,  and  heirs  to  the 
kingdom  of  heaven.  “ By  nature,’^  says  the  Catechism  of  the 
Council  of  Trent,^  we  are  born  from  Adam  children  of 

wi'ath,  but  by  Baptism  we  are  regenerated  in  Christ  children 
of  mercy  ; for  he  gave  power  to  men,  to  be  made  the  sons  of 
God,  to  them  that,  believe  in  his  name,  who  are  born,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God  ” (John,  i.  12,  13).  This  spiritual  regenera- 
tion, then,  by  Baptism,  is  absolutely  necessary  to  salvation, 
as  has  been  defined  by  the  Council  of  Trent,^  and  as  is  clearly 
inferred  from  the  words  of  our  Lord  here  cited,  Nisi  quis 
renatus etc. : Unless  a man  be  born  again  of  water  and 
the  Holy  Ghost,  he  cannot  enter  into  the  kingdom  of  God.”^ 

150.  The  word  water  in  this  text  has  always  been  under- 
stood by  the  Fathers  in  the  literal  sense,  and  the  Council  of 

^ Vid.  Bellarmine,  De  Bapt.,  cap.  i.  ® Pars.  ii.  cap.  ii.  n.  5. 

3 Sess.  vii.  cap.  5 De  Bapt.  John,  iii.  5. 


$ I.  152.] 


WHAT  IS  REQUIEED  FOR  IT. 


53 


Trenti  has  anathematized  those  who,  with  Calvin, ^ distort  its 
meaning  by  taking  it  metaphorically.  We  see  that  our 
Loid  him&elf  baptized,  as  is  related  in  the  same  chapter^ 
(though  by  the  ministry  of  his  disciples,  as  appears  from 
what  the  Evangelist  afterwards  states)  that  he  commissioned 
his  apostles  to  baptize,®  and  that  they  did  baptize  all  who  re- 
ceived the  gospel,^  while  the  nature  of  the  baptism  administer- 
ed IS  evident  from  the  history  of  the  baptism  of  the  eunuch,^ 
j and  of  the  Gentile  converts,®  in  which  there  is  distinct  men- 
! tion  of  water.  There  can  be  no  doubt,  therefore,  that  the 
meaning  of  our  Saviour’s  words,  to  be  born  again  of  water  ” 
is  simply  to  beVegenerated  by  Baptism,”  and  this  is  declared 
necessaiw  to  salvation. 


151.  Moreover,  the  expression  implies  that  it  is  necessary 
not  merely  as  the  fulfilment  of  a precept  is  necessary,  because 
its  voluntary  omission  would  be  a sin,  necessitate  prcecepti  ; 
but  that  it  is  absolutely  necessary  as  a means  positively  con- 
ducing to  salvation,  so  that  without  it  salvation  could  not  be 
attained,  even  though  its  omission  were  involuntary,  necessi- 
tate medii.  This  is  shown  by  the  universality  of  the  form 
Nisi  QUis,”  etc.,  by  which  it  extends  to  all,  even  those  to 
whom  a precept  could  not  be  addressed,  as  infants,  but  still 
inore  perhaps  by  the  implied  assertion,  that  this  regeneration 
IS  as  necessary  to  spiritual  life  and  admission  into  the  kino-- 
dom  of  God,  as  birth  according  to  the  flesh  is  to  natural  life  • 
an  assertion  which  is  confirmed  by  what  our  Saviour  im- 
mediately adds  : “ That  which  is  born  of  the  flesh  is  flesh 
and  that  which  is  born  of  the  Spirit  is  spirit,”^  for  what  St' 
expresses^®  is  here  understood,  viz.,  that  flesh 
and  blood  cannot  possess  the  kingdom  of  God.”^^ 

^ 152  But  though  Baptism  is  thus  necessary  to  salvation 
Its  defect  in  those  who,  through  no  fault  of  their  own,  are  un- 
able to  receive  it,  may  be  supplied  in  two  ways,  accordino-  to 
the  common  doctrine  of  the  Fathers : 1°  by  an  act  of  perfect 
chm'ity,  which  includes  the  desire  of  Baptism,  and  which  is 
callwl  Baptismus  Flaminis  ; 2°  by  martyrdom,  which  is  call- 
ed Baptismus  Sanguinis,  and  by  which  even  infants,  who  are 
put  to  de^th  for  Christ,  as  were  the  Holy  Innocents,  may  be 


‘ Sws.  vii.  cam  2.  He  Baptismo. 

« Ac!';,  ii.  41.  3 ‘ -vin.  19. 

Vj(l.  Corn.  A Lapide,  Comment,  in  Joan.  iii.  6, 


54 


SACRAMENT  OF  BAPTISM. 


[chap,  m 


saved.^  There  is  no  other  means  of  supplying  for  the  Baptism 
of  water,  or  Baptismus  Fluminis,  which  is  always  meant  by 
the  word  Baptism,  when  used  simply  and  without  any  adjunct, 
and  which  alone  is  a sacrament. 

153.  It  is  here  said  to  be  Ohristianse  Religionis  et  aetemae 
“ vitae  janua,”  for  although  without  it  salvation  may  be  attain- 
ed in  the  two  cases  we  have  mentioned,  no  one  properly  be- 
longs to  the  body  of  the  Church,  or  is  capable  of  receiving 
any  other  sacrament,  without  the  spiritual  character  which  it 
alone  impresses  on  the  soul.^ 

§ II. — Cum  autem  ad  hoc  Sacramentum  conferendum  alia  sint  de 
J ure  divino  absolute  necessaria,  ut  materia,  forma,  minister alia  ad 
illius  solemnitatem  pertineant,  ut  Ritus  ac  Cseremonise,  quas  ex  Apos- 
tolica  et  antiquissima  traditione  acceptas  et  approbatas,  nisi  necessitatis 
causa,  omittere  non  licet ; de  iis  aliqua  praemonenda  sunt,  ut  sacrum  hoc 
ministerium  rite  ac  sancte  peragatur. 

154.  In  every  sacrament  three  things  are  essential,  the 
matter,  the  fonn,  and  the  minister : Hsec  omnia  Sacramenta 

tribus  perficiuntur,  videlicet  rebus  tanquam  materia,  verbis 
tanquam  forma,  et  persona  ministri  conferentis  Sacramentum 
cum  intentione  faciendi  quod  facit  Ecclesia : quorum  si  ali- 
quod  desit  non  perficitur  sacramentum.”^  The  words,  matter, 
and  form,  as  applied  to  the  sacraments,  were  introduced  by  the 
Scholastics,  being  found  in  no  writer  earlier  than  the  thirteenth 
century  5 but  the  things  signified  by  them  were  always  distin- 
guished. In  every  sacrament  there  is  a something  to  be  deter- 
mined, which  we  now  call  the  matter,”  and  which  in  ancient 
writers  is  called  res,”  elementum,”  etc.  j and  there  is  that 
which  determines  it,  which  we  now  call  the  form,  and  which  in 
ancient  writers  is  called  the  verbum,”  since  it,  at  least  ordina- 
rily, consists  in  words.  This  distinction  is  clearly  expressed  in 
the  well  known  citation  from  St.  Augustine  : Detrahe  verb- 
‘‘  um  et  quid  est  aqua  nisi  aqua  I Accedit  verbum  ad  elementum 
et  fit  Sacramentum.”®  llie  minister,  too,  is  essential,  for 
he  must  apply  the  matter  and  fonn  with  the  intention  of 
doing  what  the  Church  does.®  In  the  administration  of 
Baptism,  besides  what  is  essential  to  the  Sacrament,  certain 
rites  and  ceremonies,  which  have  been  in  use  from  the  earliest 

^ St.  Lig.,  lib.,  vi.  n.  95  et  seq.  Vid.  Bellarmine,  De  Ba-pt.,  cap.  vi. 

2 St.  Lig.,  lib.  vi.  n.  79.  Cfr.  Murray,  De  Ecclesia,  Disp,  iii.  sec.  vii. 

2 Decret.  Eugenii  IV.,  Ad  Armenos.  Labbe,  vol.  xviii.  p,  547. 

Barulf.,  tit.  iv.  n.  1.  Drouin.  De  Be  Sacramentaria,  cap.  i.  § 4. 

® Tract  80  in  Joan.,  cil.  ap.  Drouin.  1.  c.  ® Vid.  supra,  n.  137. 


§ m.  157.] 


THE  MATTER. 


55 

times,  are  to  be  observed.  The  rubrics  proceed  to  give  in- 
structions on  all  these  in  order. 


THE  MATTER  OF  BAPTISM. 

DE  MATERIA  BAPTISMI. 

$ III. — Ac  primum  intelligat  Parochus,  cum  hujus  Sacramenti  materia 
sit  aqua  vera  ac  naturalis,  nullum  alium  liquorem  ad  id  adhiberi  posse. 

155.  The  matter  of  a sacrament  is  distinguished  into 
remote  and  “ proximate ; ” the  remote  being  that  which 
is  applied  or  used,  the  proximate  being  the  application  or  use 
of  the  remote,  in  the  act  of  administering.^  Thus,  in  Baptism, 
water  is  the  remote  matter,  and  ablution  with  water  is  the 
proximate  matter. 

*156.  That  water  alone  is  the  matter  of  Baptism,  is  proved 
by  the  reasons  already  mentioned  in  treating  of  its  necessity.^ 
Any  liquid  which  can  be,  simply  and  properly  speaking, 
called  “ water,”  whether  it  be  hot  or  cold,  salt  or  fresh,  is 
sufficient  for  the  validity  of  the  sacrament.  The  admixture 
of  any  other  ingredient  does  not  interfere  with  the  validity, 
provided  the  liquid  still  retains,  in  common  estimation,  the 
nature  and  properties  of  water.  This  is  the  rule  by  which 
theologians  determine  whether  any  proposed  liquid  be  suf- 
ficient or  not  for  the  matter  of  the  sacrament.^  But  in  case 
of  necessity  even  doubtful  matter  may,  and  should  be,  used, 
when  no  other  can  be  had.^ 

157.  Many  very  congruous  reasons  are  assigned  by  the 
Fathers  and  theologians,  why  water  was  selected  by  Christ 
in  preference  to  any  other  element.  In  the  first  place,  water, 
which  is  always  at  hand,  and  is  easily  procured  by  all, 
“ was  a most  fit  matter  of  a sacrament  necessary  to  all,  without 
excejuion,  to  attain  lifej®  next,  water  admirably  expresses 
“ the  efiect  of  Baptism,  for,  as  water  waslies  away  uncleanness, 
“ so  also  does  it  strikingly  illustrate  the  virtue  and  efficacy  of 
Baptism,  which  washes  away  the  stains  of  sin.  Moreover, 
as  water  is  extremely  w^ell  adapted  to  cool  bodies,  so  does 
Baptism  in  a great  measure  extinguish  the  ardor  of  the 
passions.”  ® 

‘ Vid.  Gury,  vol.  ii.  n.  196.  ® Supra,  n.  1,50. 

3 Vid.  St.  idg.,  lib.  vi.  n.  103.  ■*  Ibid,  Et  hie  sedulo,  etc. 

Tbe  triuiKlation  from  which  we  copy  has  '‘maintain,’’  but  this  is 
prol)ably  a misprint  for  “attain;”  the  original  being  “ad  conse()n(Mi- 
duui  vitum.”  Cat.  Cone.  Trid.,  pars  ii.  cap.  ii.  n.  10. 


56 


SACRAMENT  OF  BAPTISM. 


[chap.  hi. 


§ IV. — Aqua  vero  solemuis  Baptismi  sit  eo  anno  benedicta  in  Sabbato 
Sancto  Paschatis,  vel  Sabbato  Pentecostes,  quae  in  tbnte  mundo  nitida 
et  pura  diligenter  conservetur ; et  haec,  quando  nova  benedicenda  est, 
in  Ecclesiae.  vel  potius  Baptisterii  sacrarium  efiundatur. 

*158.  Though  common  water,  as  has  been  said,  is  sufficient 
for  the  validity  of  the  sacrament,  the  water  used  in  the 
administration  of  solemn  Baptism  should  have  been  blessed 
on  the  Holy  Saturday,  or  on  the  Saturday  of  Pentecost,  im- 
mediately preceding.  Merati  shows  that  the  custom  of  bless- 
ing the  water  used  in  Baptism  has  existed  in  the  Church 
form  the  earliest  times  and  according  to  the  common  opinion 
of  theologians,  there  is  an  obligation  sub  mortali  of  using 
blessed  water  in  solemn  baptism.^ 

*159.  On  the  days  above  mentioned,  the  water  is  blessed 
according  to  the  form  prescribed  in  the  Roman  Missal  j at 
other  times  it  is  blessed  according  to  the  form  prescribed  in 
the  Ritual,^  and  should  always  be  preserved  with  great  care  in 
the  baptismal  font.  What  remains  when  new  water  is  to  be 
blessed,  should  be  poured  into  the  sacrarium  of  the  church, 
or  that  of  the  baptistery,  if  it  have  one  annexed  f and  even 
what  is  used,  as  we  shall  see,  should  be  poured,  or  allowed  to 
fall,  into  the  same  place.® 

§ V. — Si  aqua  benedicta  tam  imminuta  sit,  ut  minus  sutEcere  videatur, 
alia  non  benedicta  admisceri  potest,  in  minori  tamen  quantitate. 

*160.  It  is  doubtful  whether  one  or  two  drops  of  water  would 
suffice.®  According  to  the  common  opinion  there  must  be  an 
ablution,  which  supposes  the  water  to  flow  on  the  part  to 
whicb  it  is  applied.’^  When  the  supply  in  the  font  is  insuf- 
cient,  it  is  here  stated  that  common  water  may  be  added,  but 
it  must  be  in  less  quantity. 

*161.  Since  there  is  no  restriction  as  to  the  number  of 
times,  it  would  seem  that  this  addition  of  common  water  in 
small  quantities  may  be  made  as  often  as  is  necessary,  though 
the  quantity  of  unblessed  water  thus  added  may,  in  the  end, 
exceed  that  of  the  blessed  water  which  remained  in  the  font 
whei  the  first  addition  was  made.  This  is  the  opinion  of 
Cavftlieri.®  In  was  expressly  decided  with  respect  to  the  holy 

^ Pars  ii.  tit.  x.  n.  xxxvii.  Vid.  infra,  chap.  ix.  $ vi. 

2 Vid.  St.  Lig.,  lib.  v.  n.  102,  in  fine  in  parenth. 

^ Infra,  chap.  ix.  ^ Vid.  infra,  § xxxii.  ® Infra,  $ xii. 

^ St.  Lig.,  n.  107.  Queer,  vi.  ’’  Billuart,  De  Bapt,  dis.  i.  art. 

iii.  § iii.  Collet,  De  Bapt.,  art.  ii.  conch  i.  ® Tom.  iv.  cap.  xxii. 
Dec.  X.  n.  v. 


$ vn.  165.] 


THE  MATTER. 


57 


oils,  that  unblessed  oil  may  be  added  in  tins  way.^  And  if 
this  be  true  of  what  is  essential  to  the  sacrament  of  Extreme 
Unction,^  we  may  infer  that  the  same  will  hold  for  the  bap- 
tismal water,  in  which  the  benediction  is  by  no  means  required 
for  the  validity. 

§ VI. — Si  vero  corrupta  fuerit,  aut  effluxerit,  aut  quovis  modo  defecerit, 
Parochus  in  fontem  bene  m undatum  ac  nitidum  recentem  aquam  infun- 
dat,  eamque  benedicat  ex  formula  qu£e  infra  prsescribitur. 

*162.  Provision  is  here  made  for  the  case  in  which  the 
water  becomes  unfit  for  use,  or  the  supply,  from  what- 
ever cause,  altogether  fails.  'VVater  that  has  been  for  a con- 
siderable time  stagnant  often  becomes  corrupt,^  and  might  be 
injurious  to  infants  if  used  in  their  baptism.^  The  font,  too, 
may  be  leaky  or  porous,  so  as  to  retain  the  water  but  a short 
time,  and  the  present  rubric  directs  what  is  to  be  done  in 
such  cases.  The  font  is  to  be  thoroughly  cleansed,  the  putrid 
water,  if  any  remains,  being  thrown  into  the  sacrarium  ; and 
a new  supply  having  been  poured  in,  is  to  be  blessed  accord- 
ing to  the  formula  given  hereafter.® 

*163.  A mucous  film  is  soon  formed  on  the  surface  of 
the  font  from  the  oils  used  in  the  benediction.  This  does 
not  render  the  water  unfit  for  use,  but  it  may  be  removed, 
according  to  Barufialdi,®  without  any  injury  or  irreverence, 
just  as  the  oil  used  in  the  consecration  of  a chalice.  It  may 
be  removed  with  a little  cotton,  and  burned  or  thrown  into 
the  sacrarium. 

$ VII. — Sed  si  aqua  conglaciata  sit,  curetur  ut  liquefiat : sin  autem 
ex  parte  congelata  sit,  aut  nimium  frigida,  poterit  parum  aquse  naturalis 
non  benedictae  calefacere,  et  admiscere  aquse  baptismal!  in  vasculo  ad  id 
parato,  et  ea  tepefacta  ad  baptizandum  uti,  ne  noceat  infantulo. 

*164.  Water  in  the  solid  state,  as  ice,  cannot  be  used  for 
Baptism,  for  there  cannot  be  an  ablution  with  it  in  this 
state ,'  at  least  it  is  very  doubtful  matter,  and  can  be  used, 
therefore,  only  in  case  of  necessity,  and  then  sub  conditione? 
But  if  it  be  dissolved  in  the  act  of  application  it  is  certainly 
valid.® 

*165.  The  rubric  here  directs  that  if  the  water  in  the  font 
be  congealed,  it  must  be  liquefied  before  use.  This  may  be 

* Sac.  Cong.  Cone.  Sept.  23,  1862.  Vid.  infra,  ^ xxxv. 

2 Vid.  chap.  xv.  $ iii.  ^ Baruff.,  tit.  iv.  n.  13. 

^ Baruff.,  ibid.  n.  16.  ® Cbap.  ix.  ® Tit.  iv.  n.  10. 

^ St.  Lig.,  n.  104,  Duh.  4°.  * Lacroix,  lib.  vi.  p.  i.  n.  262. 


58 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


done  in  various  ways.  A little  may  be  taken  from  the  font, 
and  reduced,  by  the  application  of  heat,  to  the  liquid  state 
or,  as  the  rubric  here  directs,  a little  common  water  may  be 
heated,  and  mixed  with  some  taken  from  the  font,  in  a vessel 
provided  for  the  pui’pose.  The  same  should  be  done,  even 
when  the  water  is  not  frozen,  if  it  be  too  cold  to  be  poured, 
with  safety,  on  the  cliild  j but  the  common  water  used  should, 
always  be  less  in  quantity  than  that  taken  from  the  font,  asl 
is  directed  by  St.  Charles,  in  his  instructions,^  and  as  might 
be  inferred  from  a preceding  rubric.^  In  the  Greek  Church 
warm  water  is  used,  according  to  Goar,^  not  only  to  guard 
against  danger  to  the  infant,  but  also  because  the  warmth  is 
regarded  as  a symbol  of  the  fervor  of  grace  produced  by 
Baptism. 


ON  THE  FORM  OF  BAPTISM:  DE  FORMA  BAPTISMI.” 

$ VIII. — Quoniam  Baptism!  forma  his  verbis  expressa  : Ego  te  baptizo 
in  nomine  Patris,  et  Filii,  et  Spiritm  Sancti,  omnino  necessaria  est,  ideo 
earn  nullo  modo  licet  mutare,  sed  eadem  verba  uno  et  eodem  tempore 
quo  fit  ablutio  pronuntianda  sunt. 

166.  We  have  already®  mentioned  the  rules  by  which  one 
may  determine  what  change  in  the  form  of  a sacrament  is  to 
be  regarded  as  substantial,  and  what  as  merely  accidental. 
We  shall  add  merely,  that  when  the  change  is  such  as  to 
leave  it  doubtful  whether  or  not  the  sense  is  substantially 
altered,  the  validity  very  often  depends  on  the  intention  of 
the  minister.® 

*167.  It  is  never  lawful  to  change  the  words  of  the  form 
as  here  given  in  the  rubric.  It  is  admitted,  however,  that 
the  omission  of  the  pronoun  Ego  ” would  not  invalidate  the 
sacrament.^  Neither  would  the  omission  of  the  et  before  Filiij 
nor,  according  to  the  more  probable  opinion,  of  the  preposi- 
tion in  / but  this  last  omission,  as  it  would  leave  the  validity 
doubtful,  could  not  be  excused  from  mortal  sin.®  All  the 
other  words  are  essential. 

* Rit.  Leod.  et.  past.  Brug.  apud  De  Herdt,  p.  vi.  n.  3,  $ vi. 

^ Act.  Feel.  Mediol.,  pars  vi.  Instructiones  de  Bapt.  administratione, 
p.  410. 

3 Supra,  n.  160. 

^ ErXO AOriONj  Sive  Pituale  Grcecorum Illustratum,  In  Baptismatis 
Officium  Notes,  n.  24,  pag.  366. 

^ Supra,  n.  133.  ® Cfr.  Lacroix,  lib.  vi.  pars  i.  n.  38. 

St.  Lig.,  lib.  vi.  n.  112.  * Ibid.  Dub.  2,  in  fine. 


$ IX.  171.] 


THE  FORM. 


59 


*168.  St.  Liguori  seems  to  suppose  that  the  word  Amen” 
is  as  much  a part  of  the  form  as  the  pronoun  Ego,”  for  he 
says  the  omission  of  neither  one  nor  other  would  invalidate 
the  sacrament,  nor  exceed  a venial  sin.^  The  same  is  sup- 
posed by  several  theologians  whom  he  cites.  It  is  evidently 
supposed  by  Lacroix^  and  by  Gury.^ 

Now  the  truth  is,  that  the  w'ord  Amen  ” does  not  belong 
to  the  form  at  all,  nor  is  it  given  in  any  correct  edition  of  the 
Eitnal.  The  authoiity  of  the  theologians,  however,  and  es- 
pecially of  St.  Liguori,  suggested  a doubt  on  the  matter,  which 
was  proposed  to  the  Sacred  Congregation,  and  answered  as 
folio w's : Plures  Theologi  inter  quos  Sanctus  Alphonsus 
Maria  de  Ligorio  sentiunt  veniale  esse  omittere  vocem, 
^ Amen  ^ in  fine  formas  Baptismi,  quae  tamen  vox  non  repe- 
ritur  in  Rituali  Romano  : quaeritur  ergo  utruin  adhibenda  sit 
“ vel  omittenda  ? ” Resp  : “ Strictim  in  casu  servetur  Rituale 
Romanum.”^  It  is  not  permitted,  therefore,  to  add  the  word 
“ Amen  ” to  the  form. 

169.  The  Apostles  are  stated  to  have  baptized  in  nomi- 
ne  Jesu  Christi,”®  and  these  words  W'Ore  understood  by  some 

to  be  the  form  which  they  used.  If  this  interpretation  be 
admitted,  it  must  be  said,  with  St.  Thomas,®  that  the  Apostles 
did  so  in  virtue  of  a special  revelation,  in  order  that  the  name 
of  Christ  might  be  thus  more  highly  honored.'’’  But  it  is 
much  more  probable  that  the  words  mean  simply  that  the 
Apostles  administered  the  Baptism  instituted  by  Christ,  and 
therefore  with  the  form  instituted  by  him.  That  they  bap- 
tized with  the  explicit  mention  of  the  three  divine  persons, 
may  be  inferred  from  Acts,  xix,  where  the  question  of  St. 
Paul  clearly  implies  that  those  who  received  the  Baptism  of 
Christ  must  have  heard  the  name  of  tlie  Holy  Ghost.® 

170.  The  form  must  be  pronounced  wdiile  the  matter  is  be- 
ing applied,  that  is,  at  morally  the  same  time.® 

$ IX. — Latin  us  Presbyter  latina  forma  semper  utatur. 

171.  The  form  above  given  is  that  which  a priest  of  the 
Latin  Church  is  bound  to  use.  In  some  of  the  ancient 
Litiu’gical  books  used  in  France,  certain  words  are  added 

^ Loc.  cit.  2 Loe  ^it.  n.  43.  ^ Yq]  [{  jj  241. 

* 9 Jun.  18.53,  in  Cochin.,  ad  2,  n.  5188. 

® Acts,  ii.  3-8,  viii,  12,  etc.  3 p.  qu.  66,  art.  6,  ad  1. 

Vid.  Cat.  Cone.  Trid.,  p.  ii.  cap.  ii.  n.  15. 

" St.  Lig.,  n.  112,  Dab.  3.  Vid.  Bellarmiue,  De  Bapt.,  lib.  i.  cap.  3. 

® V^id.  supra,  n.  134. 


60 


SACRAMENT  OF  BAPTISM. 


CHAP,  m.] 


after  Spiritns  Sancti/’  as,  nt  habeas  vitam  aetemam — 
Amen in  remissionem  peccatomm,  ut  habeas  vitam 
aeternam  f nt  habeas  vitam  aeternam,  in  saecula  saecnlo- 
rum.”^  Such  additions  do  not  affect  the  validity,  but  they 
are  no  longer  in  use  anywhere,  nor  are  they  at  present  allow- 
able, as  is  plain  from  the  answer  of  the  Sacred  Congregation 
before  cited.^ 

172.  In  the  Greek  Church  the  foim  used  is  ^‘Baptizatur 
servus  Christi  in  nomine  Patris,’^  etc. ; or,  as  it  is  in  the 
Euchologium,  or  Ritual  of  the  Greeks : Baptizatur  servus 
Dei  in  nomine  Patvis,”  etc.  This  form  is  declared  valid  in 
the  decree  of  Eugene  IV,  Pro  instructione  Armenorura.’’^ 
Though  the  form  “ Baptizetur,”  etc.,  in  the  imperative  mood, 
is  likewise  declared  valid  in  the  same  decree,  at  least  accord- 
ing to  a common  reading,  and  is  often  mentioned  as  the  form 
used  by  the  Greeks,  it  is  maintained  by  Aicudius,^  that  this 
form  is  not,  and  never  was,  in  use  amongst  them.  Car- 
dinal de  Lugo  maintains  the  same so  also  does  Collet.® 

Baptizatur, etc.,  is  the  only  form  found  in  the  Eucholo- 
^^gium,’’  published  and  commented  on  by  Goar;'^  and  the 
same  is  to  be  said  of  that  which  is  cited  by  Martene.®  In  the 
EYXOAOriON  MEFA^  the  words  of  the  form  are  : BaTzri^erat 
6 doDAog  TOO  0eod  (d  dstva)  eiq  to  dvo/xa^’  etc.  The  indicative 
is  also  the  only  form  given  in  a Compendium  of  Theology 
published  for  the  use  of  ecclesiastical  students  in  the  schis- 
matic Russo-Greek  Church.^®  It  says:  Forma  Baptism! 
(ex  antiqua  praxi  Ecclesiae  Grsecae  et  nostrae  Russicae)  haec 
est : Baptizatur  servus  Dei  in  nomine  Patris  et  Eilii  et 
Spiritus  Sancti.^ii 

It  is  worthy  of  note  that  the  word  Baptizetur,”  in  the 
text  of  the  decree  of  Eugene  IV,  as  given  by  Labbe,^^  is 
marked  by  an  asterisk,  referring  to  the  word  Baptizatur  ” 
printed  in  the  margin,  which  intimates  that  “ Baptizatur  ” is 
another,  and  perhaps  the  correct  reading.  The  words  are : 
‘‘  Forma  autem  est : ^ Ego  te  JBaptijso  in  nomine  Patris  et  Eilii 

^ Martene,  De  Ant.  Eccl.  Bit.,  Ub.  i.  cap.  i.  art.  xiv.  n.  15. 

2 Sup.  n.  168.  ^ Labbe,  vol.  xviii.  pag.  547. 

■*  Apud  Catal.,  tit.  ii.  cap  i.  § ix.  n.  ii. 

^ De  Sacramentis.  disp.  ii.  sec.  vi.  n.  109. 

® De  Baptismo,  cap.  iv.  art  iii.  Conclusio  i. 

’’  ETXOAOriON,  sive  Mtuale  Grcecorum  Illustratum.  Officium 
Sancti  Baptism  atis,  pag.  350  et  seq. 

* De  Ant.  Eccl.  Bit.,  lib.  i.  cap.  i.  art.  xviii.  ord.  xxii.  et  seq. 

9 Edit.  EN  BENETIA,  1834.  Petropoli,  1799. 

Cap.  Ivii.  De  Baptismo,  § 10.  Loc.  cit. 


61 


$ X.  174.]  the  FOKM. 

‘ et  Spiritus  SanctV  Non  taraen  negarnus  quin  et  per  ilia 
“verba:  *Baptizetur  tabs  servus  Christi 
*Baptizatur.  “ in  nomine  Patris  et  Filii  et  Spintus 
“ Sancti ; vel,  baptizatur  manibus  meis  tabs, 
“ in  nomine  Patris  et  Filii  et  Spiritus  Sancti,  verum  perticia- 
“ tur  baptisma.” 

Goar  says  that  the  similarity  of  “ Baptizetur  to  the  Greek 
verb  gave  rise  to  the  error.  “ Propter  dictionis  l^tanriXerai 
“ affinitatem  ad  abam  vocem  Latinam  ‘ Baptizetur,^  commenti 
“ sunt  quidam  Graecos  in  Baptismate  deprecatoria  vel  impe- 
rativa  forma  uti.”^ 

$ X. — Cum  Baptismurn  iterare  nullo  modo  liceat,  si  quis  sub  con- 
ditioiie,  de  quo  infra,  sit  baptizandus,  ea  conditio  explicanda  est  hoc 
modo : Si  non  es  haptizatus,  ego  te  baptizo  in  nomine  Patris,  etc.  Hac 
tamen  conditionali  forma  non  passim  aut  leviter  uti  licet,  sed  prudenter ; 
et  ubi,  re  diligenter  pervestigata,  probabilis  subest  dubitatio  infantem 
non  fuisse  baptizatum. 

*173.  When  Baptism  is  to  be  administered  conditionally, 
the  condition  should  be  expressed  as  is  here  directed.  Ac- 
cording to  Natalis  Alexander,^  Baptism  was  not  administered 
conditionally  before  the  eighth  century ; but  Benedict  XIV 
refutes  this  opinion,  and  shows  that  the  use  of  conditional 
Baptism  was  frequent  from  the  very  beginning,  though  the 
condition  w’as  only  implied  in  the  intention,  and  not  expressed 
in  words,  previous  to  the  eighth  century.^  The  conditional 
form,  however,  is  not  to  be  used  unless  when,  after  diligent 
inquiry,  there  is  a prudent  reason  for  doubting  whether  the 
sacrament  was  validly  administered  before. 

174.  Pdie  Catechism  of  the  Council  of  Trent  warns  pastors 
against  the  eiTor  of  supposing  that  they  are  free  to  baptize 
conditionally  any  child  that  is  presented  to  them.  They  are 
strictly  bound  to  inquire  whether  it  has  been  previously 
baptized,  and  if  so,  to  ascertain,  as  well  as  they  can,  whether 
the  Baptism  was  validly  conferred  j and  it  is  only  when, 
after  this  diligent  inquiry,  a doubt  still  remains  as  to  the 
validity,  that  they  should  proceed  to  baptize  conditionally. 
If  they  act  otherwise,  the  use  of  the  conditional  form  will 
not  save  them  from  being  guilty  of  sin  and  incurring  an 
irregularity.'* 

‘ In  Baptismatis  Officium  Notre,  n.  20,  page  365. 

® Hist.  EccL,  sec.  iv.  caj).  iv.  art.  12. 

® Syn.  JHrec.,  lib.  vii.  cap.  vi.  n.  1. 

* Pars  ii.  cap.  ii.  n.  .57.  Bened.  XIV,  1.  c.  n.  3.  Vid.  St.  Lig.,  lib. 
vi.  II.  122. 


62 


SACRAMENT  OF  BAPTISM. 


[CHAP.  m. 


^ XI. — Baptismns  licet  fieri  possit  ant  per  infasionem,  aquae,  aut  per 
inimersioneui,  aut  per  aspersionera  ; primus  tamen,  vel  secundus  modus, 
qui  magis  sunt  in  usu,  pro  Ecclesiarum  consueludiue  retineanlur ; ita 
ut  triiia  ablutione  caput  baptizandi  perfundatur,  vel  immergatur  in 
modum  Crucis  uno  et  eodem  tempore  quo  verba  proferuntur,  et  idem  sit 
aquam  adhibens  et  verba  pronuntiaus. 

175.  In  the  Latin  Church,  Baptism  is  now  generally  con- 
ferred by  effusion  (called  also  infusion  and  affusion),  i.  e.,  by 
})oui’ing  water  on  the  head  in  the  manner  hereafter  directed.^ 
For  many  centuries  it  was  much  more  commonly  confeiTed 
by  immersion,  and  it  would  be  difficult  to  fix  the  time  when 
Baptism  by  immersion  fell  into  disuse:  it  was  common 
enough  so  late  as  the  fourteenth  century,  as  appears  from  the 
statutes  of  several  synods  mentioned  by  Martene,^  and  it  is 
still  retained  as  part  of  the  Ambrosian  rite  at  Milan.^ 

176.  Immersion  has  been  always  in  use  amongst  tbe 
Greeks.  It  is  the  only  mode  of  Baptism  given  in  the 
Euchologium,'^  though  Goar  testifies  that  very  frequently  they 
baptize  by  effusion.^  In  the  Busso-Greek  Church,  according 
to  the  Compendium  of  Theology  above  referred  to,®  both 
modes  are  in  use  : ‘‘  Modus  quo  baptismus  in  nostra  Ecclesia 

peragitur  duplex  est  . . . alter  immersionis,  alter  ablu- 
tionis.’’'’’ 

177.  It  is  quite  certain  that,  from  the  very  beginning, 

Baptism  was  frequently  conferred  by  effusion,  as  e.  g.,  in  the 
case  of  those  who  were  baptized  in  sickness,  and  who  were 
called  ‘^Clinicij”  and,  at  all  events,  since  the  thirteenth  cen- 
tury, this  is  the  ordinary  mode  of  conferring  it  in  the  Latin 
Church.®  • . 

178.  Baptism  by  aspersion  or  sprinkling  is  not  in  use,  but 
thei-e  can  be  no  doubt  of  its  validity.  It  is  the  common  opin- 
ion of  theologians  that  this  was  the  mode  used  by  the 
Apostles  in  baptizing  the  multitude  of  converts  mentioned. 
Acts,  cap.  ii.  v.  41.  This  whole  matter  is  briefly  but  clearly 
stated  in  the  Catechism  of  the  Council  of  Trent,  which  directs 
the  pastor  to  explain  that,  “ by  the  common  custom  and 

practice  of  the  Church,  there  are  three  ways  of  administer- 
“ ing  Baptism — immersion,  effusion,  and  aspersion  ; and  that, 

administered  in  any  of  these  three  ways,  it  is  valid  j for  in 

1 Infra,  chap.  iv.  § xvii. 

2 De  Ant.  Eccl.  Bit.,  lib.  i.  cap.  i.  art.  xiv.  n.  6. 

^ Ibid.  n.  5.  Vid.  infra,  chap.  iv.  ^ xviii. 

Vid.  Martene,  lib.  i.  cap.  i.  art.  xviii.  Ord.  xxii.  et  seq. 

In  Ba-ptismatis  Officinm  Notce,  n.  24,  page  :165.  ® Supra,  n.  172. 

’’  Cap.  Ivii.  § 6.  * Vid.  Perrone,  De  Bapt.,  cap.  i.  prop.  ii. 


$ xn.  182.] 


EFFUSION — IMMERSION. 


63 


Baptism  water  is  used  to  signify  the  spiritual  ablution  which 
it  accomplishes,  w^hence  Baptism  is  called  by  the  Apostle  a 
‘‘  ‘ laver^  (Eplies.  v.  26)  j but  ablution  is  not  more  really  ac- 
complished  by  immersion,  which  was  long  in  use  from  the 
earliest  period  of  the  Chm’ch,  than  by  effusion,  which  we 
now  see  to  be  the  general  practice,  or  aspersion,  the  manner 
in  which  there  is  reason  to  believe  Peter  administered 
Baptism,  when  on  one  day  he  converted  and  baptized  three 
thousand  persons  (Acts,  ii.  41).”^ 

*179.  The  water  is  to  be  poured  on  the  head,  or  the  head 
is  to  be  immersed  three  times,  each  time  in  the  form  of  a 
cross.^  The  triple  ablution  here  prescribed  is  not  essential 
to  the  sacrament,  but  it  should  not  be  omitted  except  in  case 
of  necessity.^ 

*180.  The  form  should  be  pronounced  while  the  matter  is 
being  applied,  so  that  they  be  physicalh^,  or  at  least  morally, 
united.  It  has  been  already  stated^  that  strict  physical 
simultaneousness  is  not  essential  to  the  validity,  but  at  least 
there  must  be  a moral  union,  otherwise  the  words  of  the  form 
would  not  be  verified,  nor  would  the  sacrament,  consequently, 
be  valid  j and  for  the  same  reason  it  is  essential  that  the  same 
person  apply  the  water  and  pronounce  the  form.® 

$ XII. — Ubi  vero  Baptismus  fit  per  iiifusionem  aquae,  cavendum  est 
ne  aqua  ex  infaiitis  capite  in  fontem,  sed  in  sacrarium  Baptisterii  prope 
ipsum  fontem  extructum  deiluat,  aut  in  aliquo  vase  ad  hunc  usum  parato 
recepta,  in  ipsius  Baptisterii,  vel  in  Ecclesiae  sacrarium  eflFundatur. 

*181.  The  water  which  is  poured  on  the  head  in  Baptism 
should  never  be  permitted  to  fall  back  into  the  font  from 
whicli  it  is  taken.  It  should  either  fall  immediately  into  the 
sacrarium  of  the  baptistery,  or  be  received  in  a basin  or  vessel 
provided  for  the  purpose,  and  be  afterwards  poured  into  the 
sacrarium  of  the  baptistery  or  of  the  Church.  The  object  of 
the  rubric  is  to  preserve  the  water  from  impurities,  and  to 
prevent  the  danger  of  infection.® 

*182.  Immediately  adjoining  the  baptismal  font,  and  on 
the  same  or  a somewhat  lower  level,  so  that  the  head  of  the 
infant  may  be  conveniently  held  over  it  while  the  water  is 
being  poured  on,  there  should  be  constructed  a sacrarium,” 
or  basin  communicating  with  the  earth  by  means  of  a pipe. 

^ Pars  ii.  cap.  ii.  n 17.  ^ Vid.  infra,  cap.  iv.  $ xvii.  et  $ xviii. 

® Vid.  infra,  cap.  iv.  § xxvi. 

■*  Supra,  11.  134.  ^ St.  liig.,  lib.  vi.  n.  119. 

Baruff,  tit.  v.  n.  22.  De  Ilerdt,  pars  vi.  n.  4.  iv. 


64 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


The  font  itself  is  sometimes  divided  into  two  compart- 
ments, one  of  which  communicates  with  the  earth  and 
serves  as  the  sacrarium.  This  arrangement  is  very  con- 
venient, and  has  been  adopted  in  most  of  the  fonts  recently 
constructed.^ 

*183.  Should  Baptism  be  administered  in  a church  which 
has  no  baptismal  font,^  or  the  font  of  which  has  no  sacrarium 
immediately  annexed,  the  water  flowing  from  the  head  of  the 
child  ought  to  be  received  in  a vessel,  as  here  directed,  and 
afterwards  poured  into  the  sacrarium.  Should  it  be  adminis- 
tered in  a private  house,  the  water  ought  to  be  received  in 
like  manner,  and  conveyed  to  the  sacrarium  of  the  baptistery 
or  church ; or,  if  this  be  found  too  inconvenient,  it  may  be 
thrown  into  the  fire,  as  is  directed  by  the  Constitutions  of 
St.  Edmund  of  Canterbury.^  Whether  the  water  used  has 
been  blessed  or  not,  it  should  be  disposed  of  in  this  way,  since 
it  has  been  used  as  the  matter  of  the  sacrament  j and  the 
reason  assigned  in  the  Constitutions  is  simply  projjter  reve- 
‘‘  rentiam  Baptismi.” 

ON  THE  MINISTER  OF  BAPTISM  : HE  MINISTRO  BAPTISMI.’^ 

^ XIII. — Legitimus  quidem  Baptismi  minister  est  Parochus,  vel 
alius  Sacerdos  a Paroclio,  vel  ab  Ordinario  loci  delegatus;  sed  quoties 
infans,  aut  adultus  vei'satur  in  vitse  periculo,  potest  sine  soleranitate  a 
quocumque  baptizari  in  qualibet  lingua,  sive  Clerico,  sive  Laico,  etiam 
excommunicato,  sive  fideli,  sive  infideli,  sive  Catholico,  sive  hsereiico, 
sive  viro,  sive  foemina,  servata  tamen  forma  et  inteutione  Ecclesise. 

*184.  According  to  the  ancient  discipline  of  the  Church, 
the  solemn  administration  of  Baptism  was  generally  confined 
to  the  bishop,  who,  nevertheless,  occasionally  committed  it  to 
priests  and  deacons.^  Since  the  institution  of  parishes,^  how- 
ever, the  priests-  appointed  to  the  care  of  them  are,  by  the 
very  fact,  commissioned  to  administer  the  sacraments,  though 
a reservation  was  made  as  to  the  solemn  administration  of 
Baptism  on  Easter  Saturday  and  the  eve  of  Pentecost ; and 
this  reservation  is,  with  respect  to  the  baptism  of  adults,  still 
continued  in  many  churches.®  But,  if  we  except  this  reserva- 
tion, it  is,  according  to  the  present  discipline,  the  undoubted 
right  of  the  parish  priest  to  baptize  all  who  belong  to  his 

^ Vid.  infra,  $ xxxii.  ^ Vid.  infra,  § xxx.  ^ Apud.  Martene, 
De  Antiquis  JEcclesice  Ritihus,  lib.  i.  cap.  i.  art.  xiv.  n.  4.  Catal., 

tit.  ii.  cap.  i.  § xiii.  n.  iii.  et  iv.  Martene,  cap.  i.  art.  iii.  n.  2,  et  seq. 

s Vid.  supra,  n.  101.  ® Catal.,  1.  c.  n.  v.  Vid.  infra,  § xxix. 

et  chap.  V.  ^ viii. 


$ XIV.  185.] 


THE  MINISTER. 


65 


parisli.  Any  other  priest  who  baptizes  one  of  them  without 
his  leave,  or  the  leave  of  the  Ordinary  of  the  diocese,  is 
guilty  of  mortal  sin,  the  case  of  necessity  of  course  excepted.^ 
The  leave,  however,  need  not  always  be  expressed  : it  is 
enough  that  it  can  be  reasonably  presumed.^ 

In  case  of  necessity.  Baptism  may  be  conferred  by  any 
human  being  who  has  the  use  of  reason,  and  knows  how  to 
apply  the  matter  and  form.^  “ And  here  truly  may  we  ad- 
mire  the  supreme  wisdom  and  goodness  of  our  Lord,  who, 
this  sacrament  being  necessary  for  all,  as  he  instituted  water 
as  its  matter,  than  which  nothing  can  be  more  common, 
wished  also,  in  like  manner,  that  no  one  should  be  excluded 
^‘from  its  administration/^^  We  have  already  seen®  what 
words  are  essential  to  the  form,  but  they  may  be  pronounced 
in  any  language  or  dialect.  It  seems  difficult  to  understand 
how  an  intidel  or  heretic  can  have  the  necessary  intention  of 
doing  what  the  Church  does,  but  it  has  been  above  explained 
how  they  can  have  the  intention  implicitly.® 

$ XIV. — Sed  si  adsit  Sacerdos,  Diacono  praeferatur.  Diaconus  Sub- 
diacono,  Clericus  laico,  et  vir  foerainae,  nisi  pudoris  gratia  deceat  foemi- 
nain  potius,  quam  viruni  baptizare  infantem  non  omnino  editum,  vel  nisi 
melius  fcemina  sciret  formam  et  modum  baptizandi. 

*185.  The  order  here  prescribed  in  the  rubric  binds  suJ) 
gravij  so  far  as  it  prohibits  a laic  to  baptize,  if  a priest  be 
present  and  willing  to  do  so  j but  it  is  probable  that  a de- 
parture from  it  in  any  other  way,  when  a priest  is  not  present, 
does  not  exceed  a venial  sin.’’' 

A deacon  can  baptize  solemnly  when  he  is  specially  com- 
missioned by  the  bishop  or  parish  priest;  but  theologians 
commonly  teach  that  this  commission  should  not  be  given  un- 
less for  very  grave  reasons,  as,  e.  g.,  on  account  of  the  great 
number  to  be  baptized  while  the  priest  is  disabled  by  sick- 
ness, or  too  much  occupied  in  hearing  confessions,  preaching, 
and  other  pastoral  duties,  as  might  easily  happen  in  missions 
amongst  infidels.®  Without  such  a commission,  a deacon  is 
not  permitted  to  baptize  solemnly,  even  when  called  on  in 
case  of  necessity,  and  would  incur  an  in'egularity  by  doing 
so.®  Hence  St.  Liguori  inclines  to  the  opinion,  that  a laic 
baptizing  in  presence  of  a deacon  would  not  be  guilty  of 
more  than  a venial  sin.^®  It  is  manifest  that,  in  some  cases, 

^ St.  Lig.,  lib.  vi.  n.  115.  Not.  iv.  * Ibid.  Not.  ii.  ^ St.  Lig.,  n.  113. 

Cat.  Cone.  Trid.,  pars.  ii.  n.  24.  ® Supra,  n.  107. 

“ Supra,  n.  138.  St.  Lig.,  n.  117.  “ St.  Lig.,  lib.  vi.  n.  116. 

® St.  Lig.,  1.  c.  Dub.  2.  Lib.  vi.  ii.  117,  Dub.  3. 


66 


SACRAMENT  OP  BAPTISM. 


[chap.  hi. 


such  as  the  rubric  mentions  below, ^ modesty  requires  that,  if 
possible,  no  other  than  a female  be  the  minister,  even  though 
a priest  were  at  hand.^ 

$ XV. — Quapropter  curare  debet  Parocbus,  ut  Fideles,  praesertim 
obstetrices,  rectum  baptizandi  ritum  probe  teneant  et  servent. 

*186.  Pastors  are  strictly  bound  to  take  care  that  the 
faithful,  and  especially  midwives,  be  well  instructed  in  the 
manner  of  administering  the  sacrament.  The  obligation  here 
mentioned  in  the  rubric  has  been  inculcated  by  innumerable 
provincial  and  diocesan  synods.^  It  is  enough  to  cite  the 
words  of  the  Synod  of  Thurles  : Cum  Baptisma  ad  salutem 
necessarium  sit,  Dei  benignitate  factum  est  ut  a quolibet 
homine  valide  conferri  possit.  Curandum  itaque  est  a Paro- 
chis  ut  singuli  fideles,  praesertim  vero  obstetrices,  modum  et 
formam  illius  ministrandi  norint,  ut  in  casu  necessitatis  illud 
‘^rite  conferant.”^ 

187.  It  is  important  also  that  no  one  should  be  permitted 
to  perform  the  office  of  midwife,  who  does  not  hold  the  Cath- 
olic doctrine  on  the  necessity  of  Baptism.  Nothing  short  of 
this  will  insure  sufficient  care  for  the  safety  of  the  child  in 
cases  of  difficult  parturition.  It  is  appalling  to  think  of  the 
disregard  for  infant  life  avowed  and  acted  on  by  some  practi- 
tioners,^ and  it  is  the  undoubted  duty  of  the  pastor  to  prevent, 
as  far  as  he  can,  the  employment  of  such  persons.® 

$ XVI. — Pater  aut  Mater  propriam  prolem  baptizare  non  debent, 
praeterquam  in  mortis  articulo,  quando  alius  non  reperitur  qui  bap- 
tizet;  neque  tunc  ullam  contraliuut  cognationem,  quae  matrimonii 
usum  impediat. 

*188.  The  minister  of  Baptism,  even  when  conferred 
privately  or  in  case  of  necessity,  contracts  a spiritual 
relationship  with  the  child  and  its  parents,  which  is  a diri- 
ment impediment  to  marriage  with  any  of  them.’’^  This  is  of 
no  practical  importance  when  the  minister  is  in  holy  orders, 
unless  in  the  case  wherein  the  relationship  should  be  men- 
tioned in  confession  f but  it  is  of  great  importance  as  regards 
Baptism  conferred  by  a laic,  whose  subsequent  marriage  with 

^ $ xviii.  ® Baruff.,  Tit  vi.  n.  16. 

2 Vid.  Catal.,  tit.  ii.  cap.  i.  $ xiv.  n.  ii.  et  iii.  De  Baptismo,  6°. 

® Vid.  ‘‘The  Dublin  Review/’  No.  Ixxxvii.  March,  1858,  and  No. 
Ixxxix.  Sept.  1858,  Art.  Obstetric  Morality. 

® Cfr.  Synod.  Thur.,  De  Baptismo  in  fine.  St.  Lig.,  lib.  vi.  n.  149. 
8 Vid.  St.  Lig.,  lib.  iv.  n.  450. 


$ XVI.  191.] 


CONFERRED  BY  A PARENT. 


67 


the  child  or  its  parent  would  be  null,  unless  a dispensation 
from  the  impediment  were  previously  obtained. 

*189.  The  present  rubric  directs  that  a child  should  not  be 
baptized  by  its  parent,  unless  in  the  case  of  extreme  necessity 
here  mentioned.  In  any  other  case,  the  parent  who  baptizes  is 
certainly  guilty  of  grievous  sin,  unless  excused  by  ignorance ; ^ 
but  theologians  are  divided  as  to  whether  or  not  there  results 
any  impediment  to  the  use  of  marriage.  The  greater  number, 
with  St.  Thomas,  hold  that  there  does,  and  the  rubric  here, 
by  excepting  the  case  of  necessity,  seems  to  imply  the  same  j 
but  St.  Liguori^  cites  many  authors  in  favor  of  the  opposite 
opinion,  to  which  he  himself  seems  inclined. 

190.  The  same  decision  is  to  be  given  if  the  husband  bap- 
tizes the  child  of  his  wife  by  another  man,  or  the  wife  the  child 
of  her  husband  b}’’  another  woman  j for  the  impediment,  if  con- 
tracted at  all,  is  contracted  in  this  case  as  well  as  when  the 
child  belongs  to  both.^ 

191.  All  this,  however,  proceeds  on  the  supposition  that  the 
parties  are  already  married,  for,  if  they  be  not,  there  is  no 
doubt  that,  even  in  case  of  necessity,  there  would  result  a diii- 
ment  impediment  to  their  subsequent  marriage.^ 

It  may  be  doubted  whether  in  this  case  the  parent  is  pro- 
hibited more  than  any  other  laic  from  conferring  Baptism. 
De  Lugo  discusses  the  question,  whether  a father  could  licitly 
stand  sponsor  for  his  illegitimate  child,  and  he  decides  it  in 
the  affirmative,  laying  down  as  a general  principle  that  the 
prohibition  of  the  canons  extends  to  the  children  of  one’s  pres- 
ent lawful  consort,  whether  they  be  the  issue  of  the  present 
maiTiage  or  not,  but  that  it  does  not  extend  to  others,  because 
in  the  case  of  no  other  does  an}^  inconvenience  result  from  the 
spiritual  relationship  contracted.®  The  same  reasoning  ap- 
pears to  be  perfectly  applicable  to  the  case  in  which  the  parent 
l)aptizes  his  or  her  illegitimate  child.  The  Catechism  of  the 
Council  of  Trent,  however,  assigns  one  reason  why  the  parent 
of  a child  should  not  act  as  sponsor,  which  seems  to  hold  good 
even  when  the  child  is  illegitimate,  viz. : To  mark  more 
strongly  the  great  difference  that  exists  between  this  spirit- 
^^ual  and  the  carnal  bringing  up  of  youth.”®  At  all  events, 
the  decision  of  De  Lugo  could  not  be  acted  on,  if  the  father 


1 St.  Ucr.,  lib.  VI.  n.  1.50. 

® Loc.  cit.  Secunda  Sententia. 

2 Vid.  Carri^re,  De  Matrimonio,  n.  095. 

■*  Bariiff.,  n.  21.  Carri^re,  n.  G97,  Dicitur  2°. 

® Besp.  Mor.,  lib.  i.  Dub.  v.  n.  4.  ® Pars  ii.  cap.  ii.  n.  29. 


68 


SACRAMENT  OF  BAPTISM. 


[chap.  ni. 


of  an  illegitimate  cliild  were  already  bound  to  maiTy  the 
mother,  in  virtue  of  a promise,  or  in  order  to  repair  an  injury, 
as  may  easily  happen.^  In  such  a case,  to  contract  the  rela- 
tionship would  be  to  put  an  obstacle  to  the  fulfilment  of  his 
obligation. 

ON  THE  BAPTISM  OP  INFANTS:  DE  BAPTIZANDIS 

PARVULIS.’^ 

$ XVII. — Opportune  Parocbus  hortetur  eos,  ad  quos  ea  cura  pertinet, 
ut  natos  infantes,  sive  baptizandos  sive  baptizatos,  quamprimnm  fieri 
poterit,  ea  qua  decet  Christiana  modestia,  sine  pompse  vanitate  deferant 
ad  Ecclesiam,  ne  illis  Sacramentum  tantopere  necessarium  nimium 
differatur  cum  periciilo  salutis,  et  ut  iis,  qui  ex  necessitate  privatim 
baptizati  sunt,  consuetae  caeremoniae  ritusque  suppleantur,  omissa  forma 
et  ablution e. 

192.  The  exhortation  here  recommended  as  to  the  time  and 
manner  of  presenting  infants  for  Baptism,  might  be  conveni- 
ently introduced  into  the  instructions  before  mentioned.^ 
Since  Baptism  is  absolutely  necessary  to  salvation,^  it  follows 
that  infants  should  be  baptized ; and  seeing  the  many  acci- 
dents to  which  they  are  exposed,  and  the  great  number  that 
die  in  infancy,  it  is  manifestly  expedient  that  their  baptism 
be  not  long  deferred.  The  rate  of  infant  mortality  varies  in 
different  countries,  and  even  in  the  same  country  is  considera- 
bly affected  by  the  circumstances  of  the  parents.  But  it  is 
ascertained,  from  reliable  statistics,  that  fully  one-third  of  the 
infants  born  alive  die  before  completing  their  fifth  year.^  In 
a paper  read  by  Dr.  Fraser  before  the  Association  for  the 
Promotion  of  Social  Science,®  it  was  stated  that,  in  Glasgow, 
during  the  month  of  July,  1860,  the  mortality  of  infants 
under  five  years  was  as  high  as  55  per  cent.  And  in 
another  paper,  read  by  Dr.  Gairdner  on  the  same  occasion, 
it  was  shown,  as  the  result  of  a great  number  of  returns 
carefully  selected,  that  the  mortality  tvitJiin  the  first  year 
after  hirtJiy  ranges  from  15,  as  the  lowest,  up  to  nearly 
30®  per  cent.’’' 

There  are  good  reasons,  therefore,  why  the  rubric  should 
prescribe,  as  it  does  here,  that  infants  be  presented  for  Bap- 
tism as  soon  as  possible.  Several  provincial  synods  have  or- 

^ Vid.  St.  Lig.,  lib.  iv.  n.  641,  et  seq.  Carriere,  De  Justitia,  n.  1356, 
et  seq.  2 g^p  13^^  3 supra,  n.  149  et  seq. 

Vid.  Encyclopaedia  Britannica,  Bth  edition,  art.  Mm'tality. 

® Transactions  of  the  National  Association  for  the  Promotion  of 
Social  Science  for  1860,  p.  648. 

® Accurately  29.641.  ^ Ibid.  p.  632. 


^XYii.  195.]  CONFEERED  IN  A PRIVATE  HOUSE. 


69 


dered  it  within  a limited  time.  St.  Charles  ordered  it  before 
the  ninth  day,  and  that,  too,  under  pain  of  excommunication.^ 
Benedict  XIV  ordered  the  same,  and  under  the  same 
penalty,  for  Bologna,  when  he  was  archbishop  of  that 
city .2 

*193.  It  is  certain  that  parents,  or  those  who  have  the 
charge  of  infants,  are  guilty  of  grievous  sin,  if  they  put  off 
their  baptism  for  a long  time,  unless  there  be  some  weighty 
reason  to  excuse  them.  It  is  difficult  to  determine  what 
delay  would  amount  to  a mortal  sin,  but  the  more  common 
and  the  more  probable  opinion,  according  to  St.  Liguori, 
requires  it  to  exceed  ten  or  eleven  days.^ 

*194.  Though  the  infant  may  have  received  a private  . 
baptism,  the  rubric  directs  that  it  be  brought  to  the  church  as 
soon  as  possible,  to  have  the  usual  ceremonies  supplied.  To 
neglect  this  would  be  a grievous  sin,  according  to  St.  Liguori.^ 

When  a priest  baptizes  an  infant  in  a private  house.  Collet 
teaches®  that  he  should  apply  all  the  usual  ceremonies  if 
there  be  no  danger  of  the  infant’s  death  before  the  sacrament 
is  conferred.  But  it  is  certain  that  even  in  such  circumstan- 
ces he  is  not,  at  least  as  a general  rule,  permitted  to  perform 
any  of  the  ceremonies  which  precede  baptism : these  must  be 
performed  in  the  church.  This  is  the  general  law  expressed 
or  supposed  in  the  Ritual,  and  confirmed  by  several  decrees  of 
the  Sacred  Congregation.® 

*195.  In  missionary  countries,  however,  where  the  houses 
of  the  faithful  are  often  at  a great  distance  from  the  church, 
and  where  there  is  reason  to  fear  that  the  children  might  not 
afterwards  be  brought  to  the  chmnh,  to  have  the  ceremonies 
supplied,  it  is  permitted  to  the  missionaries  to  administer  the 
sacrament  with  all  the  ceremonies  in  private  houses,  according 
to  an  instruction  of  Pius  VI.’’'  In  Ireland,  until  recently,  this 
custom  very  generally  prevailed  ,*  but  the  Synod  of  Thurles 
has  abolished  it,  and  decreed  that,  in  future.  Baptism  be  con- 
ferred only  in  the  church.  The  Synod  adds,  however,  by  way 
of  exception : Quod  si  infantes  in  periculo  mortis  sint  aut  si 
“ longe  degunt  ab  Ecclesiis,  ita  ut  ad  eas  tuto  ferri  non  possunt, 

tunc  morem  jam  inductum  necessitas  mutari  non  sinit.”® 

^ Act.  Eccl.  Medial.,  pars  i.  Concil.  Prov.  i.  Qum  'pertinent  ad  Bapt. 
administ.,  p.  7.  ^ Instit.,  xcviii.  n.  8.  ^ Lib.  vi.  n.  118,  Not.  ii. 

“*  Lib.  vi.  n.  144,  in  parenth.  ® De  Bapt.,  cap.  v.  Quaeres  3®. 

® Vid.  infra,  cap.  iv.  $ xxvi. 

’’  Cit.  apud  '' Analecta  Juris  Pontificii,’^  Nov.  1855,  p.  1804. 

® De  Baptismo,  7°. 


70 


SACRAMENT  OP  BAPTISM. 


[chap.  III. 


This  would  certainly  seem  to  allow  a priest,  baptizing  in  case 
of  necessity  in  a private  house,  to  follow  the  old  custom  of 
performing  all  the  ceremonies.^ 

§ XVIII. — Nemo  in  utero  matris  clausus  baptizari  debet.  Sed  si 
infans  caput  emiserit,  et  periculum  mortis  immineat,  baptizetur  in 
capite ; nec  postea;  si  vivus  evaserit,  erit  iterum  baptizandus. 

*196.  An  infant  is  not  to  be  baptized  until  fully  born, 
unless  when  there  is  reason  to  fear  that  it  may  not  be  born 
alive.  In  cases  of  difficult  parturition,  therefore,  such  as  are 
here  contemplated,  it  is  important  to  know  when  Baptism 
may  be  conferred. 

It  is  certain,  in  the  first  place,  that  the  infant  cannot  be 
baptized  if  it  is  still  enclosed  so  that  water  cannot  reach  it  j 
but  if  it  can  be  reached  through  the  enclosure  even  by  means 
of  an  instrument,  so  that  water  can  be  poured  or  sprinkled  on 
it,  the  baptism  would  probably  be  valid,  and,  therefore,  in 
case  of  necessity,  might  be  conferred  conditionally.^ 

Those  who  maintain  that  the  baptism  in  this  case  would  be 
invalid,  rely  chiefiy  on  the  argument  used  by  St.  Augustine 
against  the  heretics  who  maintained  that  the  ablution  of  the 
mothei'^s  body  would  suffice  for  the  baptism  of  the  infant  in 
her  womb,  viz.,  that  it  must  be  first  bom,  before  it  can  be 
born  againP  But  it  is  replied  that  it  may  be  said,  in  a 
theological  sense,  to  be  natus  ” when  it  is  alive  in  the  womb, 
as  in  the  expression  of  the  Scripture,  Quod  in  ea  natum  est 
de  Spiritu  Sancto  est  and  it  may  be  added  that,  in  the  case 
supposed,  there  is  incipient  parturition.  Benedict  XIV  dis- 
cusses the  question  at  great  length,  and  concludes  that  pastors 
should  instruct  mid  wives,  in  such  a case  of  extreme  necessity, 
to  administer  Baptism  conditionally.^ 

*197.  There  is  no  doubt  about  the  validity  of  the  baptism 
when  water  is  poured  on  the  head.  And  therefore  it  should 
be  conferred  absolutely  in  the  case  here  mentioned  in  the 
rubric,  and  should  not  be  repeated,  unless  when  there  is  reason 
to  fear,  as  there  often  is,  according  to  Cardinal  Gousset,®  that 
the  midwife  or  other  person  conferring  it  in  such  trying  cir- 
cumstances may  have  omitted  something  essential,  in  which 
case  it  should,  of  course,  be  repeated  conditionally.  The 
words  of  the  rubric,  si  caput  emiserit,’^  ought  to  be  rigorously 

^ Vid.  infra,  cap.  iv.  $ xxvii.  ^ St.  Lig.,  lib.  vi.  n.  107. 

3 Matth.  i.  20.  Vid.  St.  Lig.,  n.  107.  Secunda  Sententia. 

^ Synod.  Dicec.  lib.  vii.  cap.  v. 

® TMologie  Morale,  vol.  ii.  No.  82. 


$ XX.  201.] 


THE  CESAREAN  OPERATION. 


71 


verified,  because  it  was  decided  by  tbe  Sacred  Congregation 
of  the  Council,  that  if  a foetus  in  tbe  womb  be  baptized  on  tbe 
crown  or  top  of  the  bead,  baptism  should  be  repeated  condi- 
tionally after  tbe  birtb  : Foetus  in  utero  supra  verticem  bap- 

tizatus  post  ortum  denuo  sub  conditione  baptizetur.”  ^ 

$ XIX. — At  si  aliud  membrum  emiserit,  quod  vitalem  indicet  motum, 
in  illo,  si  periculum  impendeat,  baptizetur ; et  tunc  si  natus  vixerit,  erit 
sub  conditione  baptizandus  eo  modo  quo  supra  dictum  est : Si  non  es 
haptizatus,  eyo  te  haptizo  in  nomine  Patris,  etc.  Si  vero  ita  baptizatus, 
deiude  mortuus  prodierit  ex  utero,  debet  in  loco  sacro  sepeliri. 

*198.  Baptism  on  any  other  part  than  tbe  bead  is  doubt- 
ful, and,  therefore,  it  is  directed  that,  if  conferred  in  necessity, 
it  be  repeated  conditionally,  though  it  is  commonly  held  that 
baptism  on  any  principal  part,  as  tbe  shoulder  or  breast, 
would  be  valid.^  Tbe  mbric  does  not  say  that  it  is  to  be 
conferred  conditionally  in  the  first  instance,  but  we  believe  it 
should,  at  least  when  tbe  water  reaches  only  a band  or  foot, 
or  some  small  part.^ 

*199.  Tbe  conditional  baptism  conferred  in  any  of  these 
cases  gives  a right  to  ecclesiastical  sepulture,  which,  as  a 
general  rule,  is  conceded,  unless  when  there  is  a clear  and 
certain  ground  of  exclusion.^ 

$ XX. — Si  mater  prsegnans  mortua  fuerit,  foetus  quamprimum  caute 
extrahatur,  ac,  si  vivus  fuerit,  baptizetur : si  fuerit  mortuus,  et  baptizari 
lion  poiuerit,  in  loco  sacro  sepeliri  non  debet. 

*200.  It  is  needless  to  observe  that  the  greatest  caution  is 
necessary  in  doing  what  is  here  prescribed.  There  must  be 
a certainty  of  the  mother^s  death  before  any  incision  is 
attempted,  otherwise  it  is  evident  there  would  be  a risk  of 
taking  away  or  shortening  her  life ; and  this  is  never  lawful, 
not  even  to  procure  the  baptism  of  the  infant.®  But  when  it 
is  quite  certain  that  she  is  dead,  the  foetus  should  be  extracted 
without  delay,  if  there  be  the  least  hope  that  it  is  still  alive.. 

201.  It  may  be  useful  to  dwell  a little  on  this  important 
matter,  since  priests  on  the  mission  are  so  often  obliged  to 
give  advdce  and  direction  as  to  what  should  be  done  in  the 
distressing  case  here  supposed. 

It  is  evident  from  the  Catholic  doctrine  regarding  the 


‘ 12  .Tulii,  1794,  cit.  apud  Falise,  Decreta  Authentica  Sac.  Pit.  Cong. 
V.  Paptisma,  in  nota.  2 gj  Ljg  pi,  yj  ^07,  Quaer.  iv. 

2 St.  Lig.,  1.  c.  Qua3r.  ill.  in  fine.  * Cfr.  P^rraris,  F.  Sepultura, 

n.  172,  et  seq.  ^ St.  Lig.,  lib.  vi.  n.  106.  Omnino  tenendum. 

Gousset,  vol.  ii.  n.  83.  Bouvier,  Abrdge  (T Embryologie,  Q.  v.  2. 


72 


SACRAMENT  OF  BAPTISM. 


[chap.  hi. 


necessity  of  baptism,  that  there  is  a strict  obligation  of  doing 
all  that  can  be  done  in  the  circumstances  to  give  the  infant  a 
chance  of  receiving  it.^  Some  writers  condemn  the  Caesarean 
operation  as  useless,  maintaining  that  the  infant  in  the  womb 
must  die  at  the  same  time  with  the  mother ; but  this  opinion 
is  exploded,  and  all  theologians  are  agreed  in  inculcating 
what  is  here  prescribed  in  the  rubric.^  Numberless  instances 
prove  that  the  infant  may  be  alive  in  the  womb  a considerable 
time  after  the  mothei-^s  death.  Bouvier  mentions  that  infants 
have  been  taken  out  alive  twenty-four  and  even  forty-eight 
hours  after  the  death  of  the  mothers.^ 

202.  It  was  formerly  believed  that,  to  preserve  the  infantas 
life,  the  mouth  of  the  deceased  should  be  kept  open  till  the 
operation  has  been  performed,  and  a recommendation  to  this 
effect  is  found  in  most  authors.'*  But  it  has  been  ascertained, 
according  to  Bouvier,®  that  this  is  quite  useless,  and  that  the 
only  thing  necessary  is,  to  prevent,  if  possible,  the  cold  which 
follows  death  from  reaching  the  infant.  This  is  best  effected 
by  applying  warm  clothes  to  the  part  where  the  infant  is  j 
and  care  should  be  taken  to  do  so,  if  it  be  necessary  to  wait 
some  time  for  a person  to  perform  the  operation. 

203.  The  operation  should  be  performed  by  a surgeon,  if 
one  can  be  had.  In  defect  of  a surgeon,  it  should  be  per- 
formed by  the  nurse  in  attendance  or  some  other  female.  If 
there  be  no  one  else,  it  may  be  performed  by  a man,  but  in 
no  case,  according  to  Bouvier,  should  it  be  attempted  by  a 
priest,  above  all,  by  a young  priest.®  At  least,  according  to 
Cardinal  Gousset,’’'  the  priest  is  not  bound  to  perform  it,  even 
if  there  be  no  one  else. 

The  exception  as  regards  the  priest  is  not  made  by  any 
other  writer  that  we  have  seen.  Dens®  expressly  says  that, 
in  defect  of  any  other  to  perform  it,  “incumbit  parocho 
^^eandem  operationem  facere.^^  Debreyne®  is  of  the  same 
opinion,  and  says  this  is  the  opinion  of  the  older  theologians. 
He  observes  that  Bouvier  himself,  in  the  earlier  editions  of 
bis  book,  excepted  the  case  in  which  it  would  be  impossible 


^ Vid.  supra,  n.  149  et  seq. 

Benedict  XIV,  De  Synod.  Dioec.,  lib.  xi.  cap.  vii.  n.  12. 

2 Op.  cit.,  Quest,  vii.  2°.  Vid.  Dublin  Review,'^  No.  Ixxxvii,  March 
1858.  Art.  Obstetric  Morality,  pag.  127. 

St.  Lig.,  1.  c.  Lacroix,  lib.  vi.  pars  i.  ii.  293,  etc. 

^ Op.  cit.,  Q.  vi.  2°.  ® Op.  cit.,  Q.  viii. 

’’  Vol.  ii,  n.  83,  ® De  Baptismo,  n.  24. 

^ Traite  Pratique  d' Embryology  Sacree,  chap.  ii.  $ iii. 


XX.  207.] 


THE  CESAREAN  OPERATION. 


73 


to  get  anotlier  to  do  it.  No  doubt,  such  an  operation  is  ex- 
tremely unsiiited  to  the  priestly  character ; but  if  we  suppose 
a case  in  which  there  is  good  reason  to  believe  that  the  infant 
is  alive  in  the  body  of  the  deceased  mother,  while  there  is  no 
one  but  the  priest  to  perform  the  operation,  it  is  hard  to  see 
why  he  might  not,  and  should  not,  perform  it  if  he  can,  since 
the  eternal  salvation  of  the  infant  is  here  at  stake. 

204.  At  all  events  it  is  certain  that  the  pastor  is  bound  to 
instruct,  with  regard  to  this  obligation,  those  of  his  flock  whom 
it  may  concern,  as  mothers,  nurses,  surgeons,  and  such  as  are 
employed  in  any  way  about  women  at  the  time  of  their 
continement.  His  own  prudence  must  direct  him  as  to  the 
time  and  circumstances  in  which  the  instructions  may  be 
given.  ^ 

205.  He  should  take  care  also  that  those  who  might  be 
required  to  perform  the  operation,  in  defect  of  a surgeon,  be 
instructed  as  to  the  manner  of  performing  it.  For  the 
instruction  of  such  persons,  Bouvier  gives  the  following 
directions: — 1°  The  incision  should  be  made  on  the  side  that 
appears  most  prominent,  lengthwise,  and  not  across.  It  may 
be  made  with  a razor  when  there  is  no  surgical  instrument. 
2°  It  should  be  about  six  or  seven  inches  long.  The  flesh 
having  been  cut  through,  and  the  entrails  that  may  be  met 
with  set  aside,  the  matrix  must  be  opened  very  gently,  so  as 
not  to  hurt  the  infant.  When  the  matrix  is  sufficiently 
opened,  conditional  baptism  should  be  administered  with  tepid 
water,  lest  the  infant  might  die  on  exposure  to  the  air.  It 
should  then  be  taken  out,  and  when  the  membrane  which 
envelops  it  is  removed,  it  should  be  again  baptized  con- 
ditionally.^ 

*206.  If  baptism  has  not  been  administered  before  ex- 
traction, and  if  the  foetus  when  extracted  be  alive,  it  should 
be  ba])tized  absolutely.  In  case  of  doubt,  if  it  shows  the 
least  sign  of  life,  however  equivocal,  it  should  be  baptized 
conditionally,  Si  vivis/^  etc.^  But  if  it  be  certainly  dead, 
baptism  should  not  be  attempted,  nor  should*  it  be  buried  in 
consecrated  ground,  as  is  plain  from  the  present  rubric.  If 
it  be  found  dead  in  the  womb,  however,  it  should  not  bo 
removed,  but  be  buried  with  the  mother.^ 

207.  We  may  here  observe  that  the  Caesarean  operation 
has  been  often  successfully  performed  on  the  living  subject 

1 Vid.  Bouvier,  Op.  cit.,  Qu.  vii.  ii.  1,  2.  St.  Lig.  n.  106.  Hie 
oprree  pretium.  ^ Bouvier,  Op.  cit.  Qu.  ix. 

^ St.  Lig.,  11.  124.  ■*  Bouvier,  Qu.  ix. 


74 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


in  France  and  other  countries  of  the  Continent.  Several 
instances  are  related  by  Clericati,^  and  the  statistics  of  modern 
practice  show  that  the  operation  was  successful  in  more  than 
two-thirds  of  the  cases  in  which  it  was  perfomied,  though 
these  included  many  in  which  it  was  not  tried  until  the  life 
of  the  patient  was  almost  despaired  of.^  In  this  way  the 
lives  of  both  mother  and  child  are  often  saved,  when  other- 
wise both  must  have  been  lost,  or  one  sacrificed  to  preserve 
the  other. 

208.  If  we  suppose  a case,  then,  in  which  there  is  an  ex- 
perienced surgeon  prepared  to  undertake  the  operation,  while 
it  is  certain,  1°  that  the  danger  to  the  mother’s  life  is  not 
increased  bj^  it,  and  2°  that  it  is  the  best,  if  not  the  only 
chance  of  extracting  the  infant  alive  ,*  the  mother  would  be 
plainly  bound,  in  charity  to  her  infant,  to  submit  to  it. 
Bouvier  says  she  should  be  earnestly  exhorted  to  do  so,  but 
not  compelled  under  pain  of  being  refused  the  sacraments.^ 
Better  leave  her  in  hona  fide.  At  all  events,  in  practice  it 
can  hardly  occur  that  all  the  conditions  are  so  certainly  placed 
as  to  leave  no  doubt  about  her  obligation.^ 

209.  The  operation  is  comparatively  rare  either  in  these 
countries  or  in  America.  The  reason  is  one  which  shows 
what  little  account  is  generally  made  of  Christian  faith  and 
morality  in  certain  surgical  schools.  It  is,  that  practitioners 
are  coriimonly  taught  to  have  recourse  to  another  operation, 
by  which  the  infant  is  ruthlessly  destroyed  in  order  to  save 
the  mother,  or  even,  perhaps,  to  spare  her  extraordinary  pain.® 
With  us,  therefore,  a surgeon  can  hardly  be  found  willing  to 
attempt  the  Caesarean  section  while  the  mother  is  living,  and 
consequently  with  us  a priest  can  hardly  be  called  on  to  deal 
with  the  case  above  mentioned. 

210.  But  he  is  called  on,  and  is  bound  to  do  all  he  can,  to 
prevent  any  operation  which  directly  tends  to  destroy  the 
infant’s  life.  Such  an  operMion  is  never  lawful,  unless  it  be 
ascertained  beyond  doubt  that  the  infant  is  already  dead  in 
the  womb.  If  surgical  skill  can  supply  no  other  remedy,  the 
case  must  be  left  to  the  efforts  of  nature  and  to  Providence.  If 
in  these  circumstances  the  mother  dies,  the  Caesarean  opera- 

^ De  Baptismo,  Decis.  xli.  n.  5,  et  seq. 

2 Vid.  Dublin  Review/’  March,  1858,  No.  Ixxxvii.  pag.  117. 

3 Op.  cit.,  Qu.  V.  n.  3. 

Bouvier,  1.  c.  Gousset,  vol.  ii.  n.  84.  Vid.  St.  Lig.,  n.  106,  circa 
'medium.  Qurv,  vol.  ii.  n.  259. 

^ Vid.  ^'publin  Review,”  No.  Ixxxvii.  Art.  Obstetric  MoraXiiy. 


$ XX.  211.] 


ABORTIVE  FCETUS. 


75 


tion  should  be  performed  after  death,  and  Baptism  adminis- 
tered to  the  fo0tus,  according  to  what  has  been  said  above. 

211.  The  same  rule,  as  regards  baptism,  is  to  be  followed 
in  case  of  abortion,  no  matter  how  early  the  stage  of 
pregnancy.  It  is  now  the  common  opinion  that  the  foetus  is 
animated  from  the  moment  of  conception,  or  a few  days  after,* 
and  the  rule  generally  received  is,  in  eveiy  case  of  abortion 
to  baptize  the  foetus,  absolutely,  if  it  shows  evident  signs  of 
life  j conditionally,  if  there  is  reasonable  ground  for  doubting 
whether  it  be  alive  or  not.^  The  Congregation  of  the  Holy 
Office,  in  reference  to  cases  proposed  in  this  matter,  gave  the 
following  decision  : In  casibus  propositis  (nenipe  de  baptismo 
“ foetus  aborlivi)  si  suppetat  rationabile  fundamentum  dubi- 
tandi,  an  foetus  ille  sit  animatus  anima  rationali,  tunc  potest 
“ et  debet  baptizari  sub  conditione ; si  vero  non  suppetat 
rationabile  fundamentum,  nullatenus  potest  baptizari. 

^^Ad  videndum  autern  an  sit  rationabile  fundamentum  tails 
‘Olubii,  consulendi  sunt  Medici  et  Theologi  in  facti  contin- 
“gentia,  sive  in  casibus  particularibus.’^  ^ It  is  not  to  be 
baptized,  for  instance,  if  it  does  not  present  even  the  first 
lineaments  of  a human  body,  for  all  are  agreed : Non 
debere  baptizari  cavneam  massam  quae  nullarn  habeat  or- 
ganorum  dispositionem.’^  ^ 

Jerome  Florentinius,  who  w*as  the  first  to  write  a formal 
dissertation  on  the  subject,^  maintained  that,  on  account  of 
the  doubt  about  the  time  of  animation,  conditional  baptism 
should  be  administered  to  the  foetus  in  case  of  abortion,  no 
matter  how  soon  after  conception  it  may  take  place.  This 
dissertation  was  received  with  great  applause  in  all  the  schools 
of  Theology.^  But  the  author  was  directed  by  the  Sacred 
Congregation  of  the  Index,  to  limit  his  propositions  to  foetus, 

“in  quibus  apparent  prirna  vitae  humanae  delinea- 

“ menta  f ^ and  he  accordingly  declares  in  the  commencement 
of  his  dissertation  that  such  is  his  meaning.  He  further  adds 
(by  direction,  as  it  would  seem,  of  the  same  authority),  that 
he  has  no  intention  of  binding  others  under  pain  of  sin  to 

* St.  Lig.,  n.  124.  Bouvier,  Ahrege  (V Evibryologie,  Qiiaest.  i.  n.  3°. 

^ Die  5 Aprilis,  an.  1715.  The  decision,  in  the  words  cited,  was  sent, 
not  long  a^o,  in  answer  to  a priest  who  had  made  application  to  Rome 
on  the  subject.  3 St.  Lig.,  1.  c. 

^ Disputatio  de  miniatrando  Baptismo  Humanis  foetihus  abortivis,  given 
in  extenso,  by  the  “Analecta  Juris  Pontificii/'  VI"*®  Scrie,  pag.  12ti0,  et 
seq.,  Rome,  1863. 

* Vid.  “ Analecta/'  V™*  S6rie,  Sacrement  de  Baptime,  chap.  v.  pag 

1112  et  seq.  ® “Analecta,"  1.  c.  pag.  1138. 


76 


SACRAi^IENT  OF  BAPTISM. 


[chap.  III. 


adopt  liis  opinion  in  practice,  nor  of  introducing’  any  ne\\ 
rite : Deinde  adverto  me  neminem,  quoad  praxim  attinet, 

sub  mortali  obligare,  sed  tantum  rationes  speculative  id 
suadentes  exponere,  ac  in  suspense  relinquere,  sicuti  nec  in- 
ducere  novum  aliquem  ritum  in  Ecclesiam  ; cum  id  ad  Sac. 
Rit.  Congregationem,  Summurnque  Pontificem  spectet.”  " 
Cangiamila,  in  his  Emhryologia  Sacra,  adopting  the  view 
of  Florentinius,  gives  minute  instructions  as  to  the  manner  of 
administering  ))aptism  in  the  various  cases  that  may  occur. 
This  work,  which  is  commended  by  Benedict  XI V,^  lias 
supplied  nearly  all  that  is  found  in  subsequent  writers  on  tlm 
subject,^ 

212. ’ If  the  foetus  be  enveloped  in  the  secundines,  it  should 
be  baptized  in  this  state  conditionally  : Si  tu  es  capax,”  etc. ; 
for,  on  the  one  hand,  such  a baptism  is  probably  valid,^  and 
on  the  other,  there  is  danger  of  instant  death  from  exposure 
to  the  air  on  the  membrane  being  opened.®  The  baptism 
thus  conferred  being  doubtful,  the  foetus  should  be  again 
baptized  conditionally  when  the  membrane  is  opened.® 
Bouvier'^  observes  that  the  foetus,  though  alive,  may  be  so 
feeble  as  to  be  unable  to  bear  the  application  of  cold  water, 
and  in  this  case  tepid  water,  if  at  hand,  should  be  used. 
Again,  it  may  be  so  small  that  it  cannot  be  baptized  in  the 
usual  way,  and  in  this  case  he  recommends  that  it  be  bap- 
tized by  immersion ; but  care  must  be  taken,  as  far  as  pos- 
sible, that  nothing  be  done  which  would  tend  to  deprive  it  of 
life.  It  cannot  live  long,  it  is  true,  but  it  would  be  unlawful 
to  do  anything  that  would  directly  hasten  its  death.® 

213.  Since  1831  the  practice  has  been  introduced  in  France, 
of  causing  the  child  to  be  born  prematurely  when  it  is  fore- 
seen that  it  cannot  be  born  alive  at  the  end  of  the  natural 
term.  This  method  has  been  found  very  successful  in  saving 
the  lives  of  both  mother  and  child,  when  the  birth  is  not 
caused  till  after  the  seventh  month.  And  it  is  not  only  law- 
ful, but  highly  laudable,  to  have  recourse  to  it,  when  it  is 
already  known  from  experience  that  the  child,  if  full-sized, 
cannot  be  brought  forth  alive.® 

1 Disput.  cit.  apud  ''Analecta/'  pag.  1280. 

De  Synodo  Dioec.,  lib.  xi.  cap.  vii.  n.  13. 

^ Vid.  Dissert.  Theolog.  De  Baptizandis  Abortivis  apud  Dens,  $ Ap- 
pendice  ad  Tractatum  De  Baptismo.  Edit.  Mechliniae,  1830. 

^ Benedict  XIV.,  De  Syn.  Dioec.,  lib.  vii.  cap.  v.  n.  iii. 

® Bouvier,  Op.  cit.,  Qu.  ii.  n.  2°.  ^ Bouvier,  1.  c.  Gousset, 

vol.  ii.  n.  85.  ^ Loc.  cit.,  n.  3 and  4.  ® Bouvier,  1.  c. 

9 Bouvier,  Qu.  v.  n.  3°.  "Dublin  Review,"  loc.  cit.  p.  118. 


$ XXII.  216.] 


FOUNDLINGS. 


77 


S XXI. — Infantes  expositi  et  in\renti,  si  re  diligenter  investigata  de 
eoruui  Baptisino  non  coustet,  sub  conditione  baptizentur. 

*"214.  The  priest  is  strictly  bound  to  make  diligent  inquiry 
about  the  baptism  of  such  children  as  are  here  mentioned 
and  they  are  to  be  baptized  conditionally,  unless  there  be 
satisfactory  proof  that  they  have  been  already  validly  bap- 
tized. The  same  rule  is  to  be  observed  with  regard  to 
infants  baptized  in  case  of  necessity  by  mid  wives  or  other 
laics  ] the  doubt,  if  after  proper  inquiry  any  still  remains, 
being  always  resolved  in  practice  by  conferring  conditional 
ba})tism.^ 

*215.  If  the  children  of  non-Catholic  parents  be  presented 
to  a priest  for  baptism,  with  the  consent  of  one  of  the  parents, 
they  should,  by  all  means,  be  baptized  when  there  is  hope 
that  they  shall  be  educated  as  Catholics,  care  being  taken  to 
have  a Catholic  sponsor.  But  if  such  children  be  in  probable 
danger  of  death,  they  should  be  baptized  without  any  hesita- 
tion.^ Of  course  the  baptism  should  be  conferred  sub  con- 
ditione when  there  is  a doubt  whether  the  child  was  validl}^ 
baptized  before. 

§ XXII. — In  moristris  vero  baptizandis,  si  casus  eveniat,  magna 
cautio  adhibenda  est,  de  quo,  si  opus  fuerit,  Ordinarius  loci,  vel  alii  pe- 
riti  consulantur,  nisi  mortis  periculum  immineat. 

Moustrum,  quod  humauain  speciem  non  prae  se  ferat,  baptizari  non 
debet;  de  quo  si  dubium  fuerit,  baptizetur  sub  hac  conditione:  Si  tu  es 
honio,  ego  haptizo,  etc. 

21G.  With  respect  to  this  rubric  we  cannot  do  better  than 
cite  what  St.  Liguori  says : ^ Quando  dubitatur  an  monstrum 
sit  homo,  baptizandum  absolute,  si  caput  sit  humanum,  licet 
membra  sint  ferina ; sub  conditione  vero,  si  caput  sit  ferinum, 
et  membra  humana ; hoc  vero  si  prodierit  ex  congressii  viri 
cum  fcernina ; nam  si  prodierit  ex  viro  cum  bestia  (quod  in- 
credibile  puto)  tunc  baptizari  semper  deberet  sub  ciinditione  ; 
secus  si  ex  fcernina  et  bruto,  tunc  enim  nullo  modo  bapti- 
zandum,  quia  non  descenderet  ex  Adam,  utpote  non  concep- 
^Hurn  ex  semine  virili.”  Debreyne®  denies  the  possibility  of 
procreation  such  as  is  supposed  here,  and  lays  down  as  the 
rule  to  be  observed  in  practice,  that  the  issue  of  a woman,  no 
matter  what  sliape  or  appearance  it  presents,  may  be  baptized 
conditionally. 

1 Vid.  fupra,  n.  174.  2 gt.  Lig.,  n.  135,  136.  Syn.  Thurl., 

De  llapt.  n.  11.  ^ gyn.  Thur.,  1.  c.  n.  {P.  * Lib.  vi.  n.  125. 

^ Traite  l*7'atique  d' Embryologie  Sacrce,  chap.  ii.  $ vii. 


78 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


$ XXIII. — Ulud  vero,  de  quo  dubium  est,  una  ne  aut  plures  sint  per- 
sonae. non  baptizetur,  donee  id  discernatur:  discerni  autein  potest,  si 
liabeat  unum  vel  plura  capita,  unum  vel  plura  pectora;  tunc  enim  toti- 
dein  emnt  corda  et  animae,  honiinesque  distincti,  et  eo  casu  singuli 
seorsura  sunt  baptizandi,  unicuique  ‘dicendo  : Ego  te  baptizo,  etc.  Si  vero 
periculuni  mortis  immineat,  tempusque  non  suppetat  ut  singuli  separatim 
baptizentur,  poterit  Minister,  singulorum  capitibus  aquam  infundens, 
omnes  siniul  baptizare,  dicendo  : Ego  vos  baptizo  in  nomine  Fah'is,  et 
Filii,  et  Spiritus  Sancti.  Quara  tamen  formain  in  iis  solum,  et  in  aliis 
similibus  mortis  periculis  ad  plures  simul  baptizandos,  et  ubi  tempus  non 
patitur  ut  singuli  separatim  baptizentur,  alias  nunquam  licet  adhibere. 

Quando  vero  non  est  certum  in  monslro  esse  duas  personas,  quia  duo 
capita  et  duo  pectora  non  habet  distincta ; tune  debet  prirnum  unus  ab- 
solute baptizari,  et  postea  alter  sub  conditione,  hoc  modo : Si  non  es 
baptizatus,  ego  te  baptizo  in  nomine  Patris,  et  Filii,  et  Spiritus  Sancti. 

217.  The  rubric  here  requires  no  explanation.  The  rules 
it  lays  down  for  forming  the  judgment,  and  the  instractiuns 
it  gives  as  to  what  should  be  done  in  the  several  cases,  are 
very  clear  and  precise,  insomuch  that  St.  Liguori^  is  satisfied 
with  quoting  the  words. 


ON  THE  sponsors:  “ DE  PATRINIS.” 

$ XXIV. — Parochus,  antequam  ad  baptizandum  accedat,  ab  iis,  ad 
quos  spectat,  exquirat  diligenter,  quern,  vel  quos  Susceptores  seu  Patri- 
nos  elegerint,  qui  infantem  de  sacro  fonte  suscipiant,  ne  plures  quam 
liceat,  aut  indignos,  aut  ineptos  admittat. 

218.  It  has  been  the  practice  in  the  Church,  from  the  very 
earliest  times,  to  have  certain  persons  assisting  at  the  solemn 
administration  of  baptism,  to  answer  for  the  infant,  making 
profession  of  the  Christian  faith  in  its  name,  and  to  receive  it 
from  the  hands  of  the  minister  when  baptized  at  the  sacred 
font.  They  assisted  in  like  manner  at  the  baptism  of  adults, 
except  that  the  adults  themselves  were  required  to  answer 
the  inten-ogations.  Hence  they  were  called  “ Sponsores,” 

Fidejussores,”  “ Susceptores,’’  and  sometimes  also  Offe- 

rentes.”^  They  are  mentioned  by  Tertullian,  Lib.  de  Bapt., 
cap.  xviii.,  St.  Basil,  Epist.  128,  and  in  several  places  by 
St.  Augustine.^ 

In  later  times  they  have  been  usually  called  Patrini,” 
since  they  undertake  the  office  of  spiritual  parents  towai’ds 
those  for  whom  they  are  sponsors  at  the  sacred  font.  In 
English  they  are  called  Gfod-fathers ” and  ‘‘God-mothers” 
as  well  as  Sponsors  j and  very  commonly,  amongst  the  hum- 

^ Loc.  cit.  in  fine.  ^ Martene,  De  Jntiquis  Ecclesice  Bitibus, 

lib.  i.  cap.  i.  art.  xvi.  n.  11,  12.  ^ Citat.  apud  Martene,  1.  c. 


§ XXV.  220.] 


THE  SPONSORS. 


79 


bier  classes,  Gossips,”  which  is  the  old  Saxon  name  by 
which  they  were  designated.^ 

219.  Let  all  sponsors,  then,”  says  the  Catechism  of  the 
Council  of  Trent,  at  all  times  recollect  that  they  are  bound 
principally  to  exercise  a constant  vigilance  over  their 
spiritual  children,  and  to  take  particular  care  that  in  those 
things  that  belong  to  the  formation  of  a Christian  life,  they 
approve  themselves  throughout  life  such  as  their  sponsors 
promised  they  should  be  by  the  solemn  ceremony.”^ 

It  is  not  surprising,  therefore,  that  the  pastor  is  here  di- 
rected to  make  diligent  inquiry  regarding  the  person  or  per- 
sons selected  as  sponsors,  and  to  admit  no  one  who  is  not  duly 
qualified.  He  ought  to  make  this  inquiry  before  he  com- 
mences the  ceremony,  as  he  would  then  have  less  difficulty 
in  setting  aside  one  whom  he  might  ascertain  to  be  unfit. 
The  inquiry  should  be  made  of  the  parents,  who  have  the 
right  of  selecting  the  sponsors.  The  priest  cannot  refuse  to 
admit  those  who  are  designated,  if  they  are  duly  qualified ; 
but  should  he  refuse,  and  appoint  others,  his  act,  though 
sinful,  would  be  valid.^  If  he  be  careful  to  instruct  the 
faithful,  as  he  is  required  to  do  by  the  Catechism  of  the 
Council  of  Trent, ^ on  the  duties  and  qualifications  of  sponsors, 
it  will  rarely  happen  that  any  one  is  presented  as  sponsor 
whom  he  will  find  it  necessary  to  reject. 

$ XXV. — Patrinus  unus  tantum,.  give  vir,  give  mulier,  vel  ad  summum 
uiius  et  una  adhibeantur,  ex  Decreto  Concilii  Trideiitini;  sed  simul  non 
adinittantur,  duo  viri,  aut  duse  mulieres,  neque  baptizandi  pater,  aut 
mater. 

*220.  According  to  the  decree  of  the  Council  of  Trent, 
only  one,  or  at  most  two,  a male  and  a female,  should  be 
admitted  to  act  as  sponsors,®  and  St.  Ligtiori^  teaches  that  the 
pastor  would  be  guilty  of  grievous  sin  if  he  admits  a greater 
number.  The  object  of  the  decree  is  to  prevent  a too  great 
extension  of  the  impediment  arising  from  the  spiritual  relation- 
ship contracted  by  the  sponsors  with  the  infant  and  its 
])arents.'^  If  a greater  number,  however,  be  selected,  the 
priest  may  permit  them  to  be  present  and  even  to  touch  the 
child,  provided  he  flesignates  two  who  are  to  be  the  real 
sponsors,  and  gives  notice  that  they  alone  contract  the  spiritual 
relationship.® 

^ Worcester’s  Dictionaiy,  v.  Gossip.  ^ Pars  ii.  cap.  ii.  n.  28. 

^ St.  Lig.,  lib.  vi.  n.  146.  Loc.  cit.  ® Sess.  xxiv.  De  Reform. 

Matrim.,  cap.  ii.  ® Lib.  vi.  ii.  154,  in  fine.  St.  Lig.,  loc.  cit. 

Carri^re,  De  Matrimonio,  u.  692.  ® St.  Lig.,  loc.  cit. 


80 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


221.  Bat  iiotvvitbstandiiig  the  decree,  a greater  immber 
be  simply  admitted  to  act  as  sponsors,  it  is  a question  amongst 
theologians  whether  all  contract  the  relationship.  St.  Li- 
guori^  resolves  it  thus  : If  all  be  designated,  and  if  they  touch 
the  child  successively,  only  the  first  two  contract  the  relation- 
ship ; but  if  they  touch  it  simultaneously,  all  contract  it.  If 
none  be  designated,  all  who  touch  contract  itj  because,  ac- 
cording to  him,  the  decree  of  Trent  implies : 1°  that  no 
more  than  twm  should  be  designated  j and  2®  that  in  case 
two  thus  designated  shall  act,  no  others  who  after  them  may 
touch  the  child  shall,  in  any  circumstances,  contract  the 
relationship,  but  it  does  not  abrogate  the  provisions  of 
the  ancient  canons  with  regard  to  other  cases. 

*222.  When  there  are  two  sponsors,  they  should  be  of 
different  sexes,  according  to  the  rubric — n(jt  two  males,  nor 
two  females.  There  is  a certain  congruity  in  this,  from  the 
analogy  between  the  spiritual  and  natural  parentage,  as  is 
explained  by  St.  Thomas.^  A violation  of  the  rubric  would 
be  a grievous  sin,  according  to  St.  Liguori,  if  the  sponsors 
admitted  be  of  a different  sex  from  that  of  tlie  child  j but  it 
would  not  exceed  a venial  sin  if  they  be  of  the  same  sex.^ 
By  a constitution  of  Urban  II,  a husband  and  wife  were 
prohibited  from  acting  together  as  sponsors,  but  this  constitu- 
tion is  no  longer  in  force,  and  they  are  now  freely  admitted."^ 

When  there  is  only  one  sponsor,  it  is  usual  to  select  one  of 
the  same  sex  with  the  child ; but  there  is  no  obligation,  since 
the  words  of  the  rubric,  taken  from  the  decree  of  Trent,  leave 
the  choice  free.® 

*223.  The  father  or  mother  is  prohibited  from  acting  as 
sponsor ; and  this,  according  to  the  Catechism  of  the  Council 
of  Trent,  to  mark  more  strongly  the  great  difference  that 
exists  between  the  spiritual  and  the  carnal  bringing  up  of 
youth.”®  But  if  either  does  act  as  sponsor,  would  there 
arise  an  impediment  to  the  use  of  manlage  ? Most  theologians 
affirm  that  there  would,  and  assign  this  as  a reason  for  the 
prohibition  here  mentioned  in  the  rubric.  St.  Liguori,'^  how- 
ever, seems  inclined  to  the  opposite  opinion,  for  he  includes 
this  case,  and  that  in  which  the  parent  baptizes,  under  the 
same  question  ; and  although,  in  the  discussion,  he  seems  to 
speak  only  of  the  case  in  which  the  parent  baptizes,  he  mani- 


2 3 part,  quses.  Ixvii.  art.  vii. 

< Ibid.  n.  157.  Ibid.  n.  155,  Dub.  1. 
’ Lib.  vi.  n.  150. 


^ Lib.  vi.  n.  154. 

3 Lib.  yi.  11.  155,  Dub.  2. 
® Pars  ii.  cap.  ii.  n.  29. 


$ XXVI.  226.] 


THE  SPONSORS. 


81 


festly  supposes  the  decision  to  apply  equally  to  both  cases, 
especially  since  the  canon,  Si  vir  2.  cle  cognat,  spirit.^  which 
is  quoted  by  him,  and,  indeed,  by  all  theologians  and 
canonists,  in  treating  the  question,  regards  precisely  the 
case  of  a parent  being  sponsor.^ 

§ XXVI. — Hos  autem  Patrinos  saltern  in  setate  pubertatis,  ac 
Sacramento  Confirmationis  consignatos  esse,  maxime  convenit. 

*224.  From  the  duties  attached  to  the  office  of  sponsor,  it 
is  fitting  that  those  who  undertake  it  be  not  mere  children, 
but  have  attained  the  age  of  puberty,  which  is,  according  to 
the  canons,  fourteen  years  complete  for  males,  and  twelve  for 
females  f and  also  that  they  have  received  the  sacrament  of 
confirmation.  In  the  fifth  provincial  council  of  Milan,  under 
St.  Charles,  parish  priests  are  ordered  to  require  these  con- 
ditions.^ The  words  of  the  rubric,  maxime  convenit,’’  do 
not,  however,  imply  a strict  obligation,  and  theologians 
generally  are  satisfied  with  requiring  that  the  person  acting 
as  sponsor  should  have  been  baptized,  and  have  attained 
the  use  of  reason,  being  at  least  seven  years  old."^  At  all 
events,  there  need  be  no  great  difficulty  in  admitting  one 
sponsor  under  the  age  of  puberty,  with  another  who  has 
attained  it.® 

225.  We  must,  of  course,  except  places  where  the  provi- 
sions of  the  rubric  are  enforced  by  a special  law,  as  would 
seem  to  be  the  case  in  England,  for  the  Synod  of  West- 
minster has  the  following  decree  : Non  admittantur  patrini 

vel  matrinae  qui  non  sint  Catholici  vel  qui  a jure  excludun- 
“tur;  nimirurn,  irnpuberes,  excommunicati  majon  excom- 
rnunicatione,  nondum  confirmati,  qui  paschalis  conmiunionis 
praeceptum  non  adimplent  j demum  ecclesiastici.  Curet 
sacerdos  ut,  propter  periculum  fidei  infantiurn  facile  ob- 
venturum  post  mortem  parentum,  ambo,  quoties  fieri  possit, 
adhibeantur.”  ® 

226.  To  act  as  sponsor  validly,  and  thereby  contract  the 
spiritual  relationship,  it  is  necessary,  1^  that  the  person  be 
designated,  or  at  least  in  some  way  admitted  to  act  as  such ; ^ 
2°  that  he  have  the  intention  of  so  acting ; 3°  that  by  him- 
self or  his  procurator  (for  he  can  depute  another  to  act  in  his 

* Vid.  supra,  n.  189.  ^ cfp_  Carii^re,  Dc  Mat.,  n.  901. 

^ Act.  Eccl.  Medial.,  pars  i.  concil.  prov.  v.  Qum  ad  Baptismum  per- 
tinent, pag.  178.  ^ St.  Lig.,  n.  146.  Gousset,  vol.  ii.  n.  111. 

^ Cfi’.  liouvier,  Be  Bapt.,  cap.  vii.  art.  i. 

® Acta  et  Decreta  Pi’imi  Concil.  Brovinc.  IVestinon.,  De  Baptismo,  ii.  5. 
^ Vid.  supra,  n.  221. 


82 


SACRAMENT  OP  BAPTISM. 


[ciLVP.  m. 


name)/  he  hold  up  or  physically  touch  the  child  while  it  is 
being  baptized,  or  immediately  receive  it  from  the  hands  of 
the  priest ; ^ 4°  that  the  baptism  be  conferred  solemnly.^ 

227.  According  to  St.  Liguori,  sponsors  may  be  admitted 
in  private  baptism,  and  he  would  even  prefer  to  have  them 
“ prsestantius  adhibetur.”  ^ Falise  says  they  should  not  be 
admitted,  because  the  ritual  makes  no  mention  of  them  in 
what  it  has  regarding  baptism  in  necessity.®  The  Sacred) 
Congregation  of  the  Council  has  declared,  according  to! 
Ferraris,  that  pro  baptismo  piivato  susceptores  Ecclesia  non 

instituit ; ” but  Ferraris  himself  infers  nothing  more  from 
the  declaration  than  that  it  is  no  sin  to  confer  private  baptism 
without  a sponsor.®  Bouvier  says  merely  ; In  baptismo  pri- 
‘‘vato  non  adhibetur  patrinus  nec  matrina.’^'^  There  is  no 
decision,  then,  nor  any  sufficient  authority,  as  far  as  we  know, 
to  make  it  clear  that  sponsors  should  not\^Q  admitted  in  private 
baptism  ; but  at  least  it  is  certain  that  they  are  not  required, 
and  that,  if  admitted,  they  contract  no  relationship. 

228.  They  are  required,  however,  when  the  ceremonies  are 
supplied  in  the  church ; for  the  Ordo  supplendi,”  etc., 
plainly  supposes  them  to  be  present  j ® and  although  they 
contract  no  impediment,®  it  is  more  probable,  according  to 
Bouvier,^®  that  they  are  bound  to  look  after  the  Christian 
education  of  the  child.  The  Bitual  of  Toulon  has  a formal 
admonition  to  this  effect,  in  the  Ordo  supplendi,”  etc.^^ 

$ XXVII. — Sciant  prseterea  Parochi,  ad  hoc  munus  non  esse  admit- 
tendos  infideles,  aut  hsereticos,  non  publice  excommunicatos,  aut  inter- 
dictos,  non  publice  criminosos,  aut  infames,  nec  praetei’ea  qui  sana  mente 
non  sunt,  neque  qui  ignorant  rudimenta  Fidei.  Hsec  enim  Patrini 
spirituals  filios  suos,  quos  de  Baptism!  fonte  susceperint,  ubi  opus 
fuerit,  opportune  docere  tenentur. 

229.  From  what  has  been  already  said  regarding  the  duties 
and  obligations  that  belong  to  the  office  of  sponsor,^^  it  is 
easy  to  see  that  those  here  mentioned  in  the  rubric  are  unfit  to 
be  intrusted  with  it,  and  therefore  cannot  be  lawfully  admitted 
to  it.  The  priest  should  ascertain  whether  those  presented 
have  a sufficient  knowledge  of  the  Christian  doctrine  j and 
with  this  view,  it  is  often  expedient  to  ask  them  a few  ques- 


1 St.  Lig.,  n.  153.  ® St.  Lig.,  n.  148.  ^ St.  Lig.,  n.  149. 

■*  St.  Lig.,  n.  147.  ® Cours  Abrege,  etc.,  3™®  part.  sec.  i.  chap.  i. 

^ V.  n.  5.  ® Verb.  Baptismus,  art.  vii.  n.  7,  edition  Migne. 

’’  De  Bapt.,  cap.  vii.  art.  1,  2°.  * Infra,  chap.  vii.  § ii. 

^ Vid.  infra,  chap.  iv.  § xxix.  Loc.  cit.  5°. 


THE  SPONSORS. 


83 


xxvu.  232.] 

tions  from  tlie  Catechism.  There  is  no  doubt  that  sponsors 
are  bound  to  give  a Clmistian  education  to  their  spiritual 
children,  as  is  here  stated  in  the  Ritual,  and  as  is  more  fully 
explained  in  the  Catechism  of  the  Council  of  Trent, ^ which 
cites  the  words  of  S-t.  Augustine  on  the  subject : ‘ They 

ought’  (says  he),  ^to  admonish  them  to  observe  chastity, 
^ love  justice,  cherish  charity  ; and,  above  all,  they  should 
‘teach  them  the  Creed,  the  Lord’s  prayer,  the  Ten  Command- 
‘ ments,  and  the  first  rudiments  of  the  Christian  religion.’ — 
Serm.  163, 1)e  Temp. — Hence,”  the  Catechism  adds,^  it  is 
not  difficult  to  decide  who  are  inadmissible  to  this  holy  guar- 
dianship : to  those  who  are  unwilling  to  discharge  its  duties 
“ with  fidelity,  or  who  cannot  do  so  with  care  and  accuracy, 
this  sacred  trust  should  not  be  confided.” 

230.  Tlielogians,  however,  commonly  teach,  with  St. 
Thomas,^  that  sponsors  are  bound  to  fulfil  these  duties  only 
when  there  is  reason  to  think  that  they  are  neglected  by 
the  parents  or  others  on  whom  they  naturally  devolve  in  the 
first  instance ; and  hence,  generally  speaking,  sponsors  need 
have  no  anxiety  about  the  discharge  of  these  duties  towards 
the  children  of  Christian  pai'ents.^ 

*231.  We  may  observe  that  an  infidel,  in  the  strict  sense 
— that  is,  one  who  is  unbaptized — cannot  act  validly  as  sponsor; 
at  least  he  does  not  contract  the  spiritual  relationship  which 
is  a matrimonial  impediment  f and  the  same  is  to  be  said  of 
one  whose  mind  is  unsound,  or  who  is  incapable  of  a human 
act  f but  the  others  here  mentioned  could  act  validly,  though 
it  is  unlawful  to  admit  them. 

*232.  In  mixed  communities,  where  Catholics  and  Protes- 
tants live  together,  and  often  even  intennarry,  a Protestant 
is  sometimes  selected  to  act  as  sponsor,  and  this  is  a cause  of 
great  embarrassment  to  the  priest.  He  cannot,  however,  in 
any  circumstances,  admit  one  who  is  not  a Catholic.  Lay- 
mann,  and  one  or  two  others,  speaking  of  Germany,  hold  that 
he  might,  in  cases  where  the  refusal  would  give  very  great 
offence ; but  in  this  they  are  opposed  to  the  common  opinion 
of  theologians.’’' 

In  such  circumstances,  the  priest  might  appoint  a Catholic 
sponsor  who  would  really  act  as  such,  and  permit  the  Protes- 
tant to  be  present  merely  as  a witness,  taking  care  to  note 

^ Pars  ii.  cap.  ii.  n.  28.  ^ Loc.  cit.  n.  29. 

3 3 part,  quaes.  Ixvii.  art.  viii.  St.  lag.,  n.  147. 

® Carriere,  De  Mat.,  n.  680.  Ibid.,  n.  688. 

Vid.  St.  Lig.,  n.  156.  Lacroix,  lib.  vi.  p.  i.  n.  373. 


84 


SACEAMENT  OF  BAPTISM. 


[chap.  m. 


this  ill  the  registiy ; or  he  may  omit  in  the  ceremony  what- 
ever regards  the  sponsor,  and  have  none  at  all.^  Better, 
according  to  Dens,^  to  baptize  solemnly  without  a sponsor, 
than  admit  a heretic  to  act  as  such  ; and  Bouvier  wmulcl  apply 
the  same  nile  to  all  who  are  clearly  excluded  the  rubric.^ 
If  the  priest  has  been  careful  to  inquire  beforehand,  and 
ascertain  who  are  to  be  presented  as  sponsors,  he  will  probaiily 
find  some  pretext  for  setting  aside  those  who  are  unfit,  with- 
out giving  any  oflence. 

$ XXVin. — Praeterea  ad  hoc  etiam  admitti  non  debent  Mon  add,  /el 
Sanctimoniales,  neque  alii  cujusvis  Ordinis  Regulares  a saeculo  segregati. 

233.  The  secular  clergy  are  not  excluded  from  the  oflice 
of  sponsor  by  this  rubric,  but  they  have  been  sometimes 
excluded  by  diocesan  or  provincial  statutes,  as,  e.  g.,  that  of 
Milan,  cited  by  Catalani,"^  and  that  of  the  Synod  of  West- 
minster, above  cited.®  Some  have  doubted  whether  the 
priest  who  baptizes  could  at  the  same  time  act  as  sponsor, 
since  he  should  thus  respond  to  the  interrogations  put  by 
himself,  etc.  It  is  very  probable,  however,  that  he  can  do  so 
by  substituting  another  to  give  the  responses  and  act  in  his 
place.®  Even  this  subtitution  is  unnecessary  when  there  is  a 
godmother,  for  she  can  answer  the  interrogations.’’’ 

234.  It  is  certain  that  a sponsor  can  act  by  means  of  a 
proxy,  and,  in  this  case,  the  principal,  and  not  the  proxy,  con- 
tracts the  relationship,  according  to  a decision  of  the  Sacred 
Congregation.® 


THE  TIME  AND  PLACE  OF  ADMINISTERING  BAPTISM: 

DE  TEMPORE  ET  LOCO  ADMINISTRANDI  BAPTISMUM.’^ 

$ XXIX. — Quamvis  Baptism  us  quo  vis  tempore,  etiam  interdicti,  et 
cessationis  a Divinis,  prsesertim  si  urgeat  necessitas,  conferri  possit; 
tameu  duo  potissimum  ex  autiquissimo  Ecclesise  ritu  sacri  sunt  dies,  in 
quibus  solemni  cseremonia  hoc  Sacramentum  administrari  maxime  con- 
venit ; nempe  Sabbatum  Sanctum  Paschae,  et  Sabbatum  Pentecostes, 
quibus  diebus  Baptismalis  Fontis  aqua  rite  consecratur.  Quern  ritum, 
quatenus  fieri  commode  potest,  in  adultis  baptizandis,  nisi  vitae  periculum 
immineat,  retineri  decet,  aut  certe  non  omnino  praetermitti,  praecipue  in 
Metropolitanis,  aut  Cathedralibus  Ecclesiis. 

^ Lacroix,  1.  c.  ® De  Baptismo,  n.  42  in  fine. 

® De  Bapt.,  cap.  vii.  art.  i.  n.  2°.  ^ Tit.  ii.  cap.  i.  § xxvii.  n.  ii. 

® Supra,  n.  225.  ® Lacroix,  1.  c.  n.  353. 

^ Vid.  Revue  Theologique,  IV“®  Serie,  5“®  Caliier,  Julliet,  1860, 
p.  404.  ® Vid.  St.  Lig.,  n.  153.  Carri^re,  De  Matrimonio,  n.  694. 


$ XXIX.  237.]  time  of  ADMINISTERING. 


85 


235.  According  to  the  discipline  of  the  Church  in  the  first 
ages,  the  solemn  administration  of  baptism  took  place  only 
twice  a year,  being  confined  to  the  vigils  of  Easter  and  Pen- 
tecost. Martene  proves  this  by  the  testimony  of  the  most 
ancient  writers,  and  decrees  of  early  popes.^  In  the  Creek 
Church  the  feast  of  the  Epiphany  was  added,  at  least  as  early 
as  the  fourth  century.^  In  Ireland,  also,  the  decree  of  the 
synod  of  St.  Patrick  regarding  the  time  of  baptism  mentions 
the  Epiphany  as  well  as  Easter  and  Pentecost : Octavo  die 

catechumeni  sunt,  postea  solernnitatibus  Domini  baptizan- 

tur.  id  est,  Pascha  et  Pentecoste  et  Epiphania.’^^  In  Gaul, 
at  the  close  of  the  sixth  century,  there  were  already  five  days 
fixed  on  for  the  purpose,  the  feasts  of  the  Nativity  of  our 
Lord  and  of  St.  John  the  Baptist  having  been  added  to  the 
three  already  mentioned  and  in  some  parts  of  Spain,  at  a 
still  earlier  period,  baptism  was  confeiTed  not  only  on  these 
feasts,  but  on  all  feasts  of  apostles  and  martyrs.® 

236.  In  case  of  necessity,  however,  or  when  there  was 
reason,  from  any  cause,  to  apprehend  that  a catechumen  could 
not  be  baptized  on  one  of  the  appointed  days,  it  was  conferred, 
without  hesitation,  on  any  day.  As  the  number  of  adults  to 
be  baptized  diminished,  and  that  of  infants  increased,  with  the 
gradual  establishment  of  Chiistianity  in  each  country,  the  dis- 
cipline restricting  baptism  to  particular  solemnities  was  grad- 
ually relaxed  on  account  of  the  danger  in  case  of  infants,  until 
it  altogether  ceased.  Certain  it  is,  at  all  events,  that  it  had 
ceased  almost  everywhere  about  the  close  of  the  tenth,  or 
beginning  of  the  eleventh,  century.  In  one  of  the  canons 
enacted  in  the  reign  of  King  Edgar,  priests  were  directed  to 
administer  baptism  whenever  they  were  called  on,  and  to  ad- 
monish the  faithful  that  the  baptism  of  infants  should  not  be 
deferred  beyond  thirty-seven  days  at  most.®  What  is  required 
]»y  the  present  discipline  and  practice  throughout  the  Church 
has  been  above  stated.^ 

237.  Some  vestiges  of  the  ancient  usage  still  remain  in  the 
benediction  of  the  font  and  other  ceremonies  prescribed  for  the 
vigils  of  Easter  and  Pentecost.  “ On  these  vigils  alone,^’  says 
the  Catechism  of  the  Council  of  Trent,®  except  in  cases  of 

necessity,  it  was  also  the  practice  of  the  ancient  Church  to 

’ T)e  Avtiquis  Ecclesia  Eitibvs,  lib.  i.  cap.  i.  art.  i.  ^ Ibid.,  n.  iv. 

Synod.  Sti.  Patricii,  cap.  xix.  Qua  titate  baptizandi  sunt,  apud  Wil- 
kins. ('onrilin  MatjucB  livittanioi  et  Hibernire,  \o\.  i.  pag.  5:  Londini, 
MDCCXXX  VM.  Martene.  loc.  cit.  n.  vii.  ^ Martene,  n.  x. 

Mai  t«  )ie,  1.  c.  n.  xv.  ’ Supra,  n.  PJ3.  ^ l*ars.  ii.  cap.  ii.  n.  61. 


86 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


‘^administer  baptism.  But  altliougb,  on  account  of  the  dan- 
“ ger  to  which  common  life  is  exposed,  the  Church  ha^  deemed 
“ it  expedient  not  to  continue  this  custom,  she  has  still  most 
“religiously  observed  the  solemn  days  of  Easter  and  Pente- 
“ cost,  as  those  on  which  the  baptismal  water  is  to  be  coiise- 
“ crated.”  She  wishes  also  to  give  a fuller  significance  to 
the  ceremonies  and  prayers,  by  the  administration  of  solemn 
baptism  on  these  days.  In  the  Canon  of  the  Mass  on  these 
festivals,  there  are  words  which  refer  to  those  who  are  sup- 
posed to  be  recently  baptized ; and  the  “ Cseremoniale  Epis- 
“coporum”  even  prescribes^  that  no  infant  be  baptized  in  the 
church  for  eight  days  before,  except  in  case  of  necessity. 
This  provision  of  the  “ Caeremoniale,”  however,  according  to 
a recent  annotator,^  is  not  attended  to  even  in  Rome,  on 
account  of  the  danger  in  case  of  infants.  But  it  certainly  is 
the  wish  of  the  Church,  as  the  present  rubric  shows,  that,  at 
least  in  cathedrals,  if  at  all  convenient,  adults  should  be  pre- 
sented for  baptism  on  these  vigils.  Hence  in  Rome  there  are 
always  some  adult  converts  in  readiness  for  these  occasions,^ 
and  the  same  is  the  case  in  many  other  cities,  the  bishops 
reserving  for  this  purpose  the  baptism  of  those  adults  that 
may  be  preparing  at  the  time.'^ 

$ XXX. — Ac  licet,  urgente  necessitate,  ubique  baptizare  nihil  im- 
pediat ; tamen  proprius  baptism!  administrandi  locus  est  Ecclesia,  in  qua 
sit  Fons  Baptismalis,  vel  certe  Baptisterium  prope  Ecclesiam. 

238.  In  the  first  ages,  when  the  Christians  had  no  churches, 
baptism  was  administered  wherever  a supply  of  water  could 
be  found.  After  the  time  of  Constantine,  its  administration 
came  gradually  to  be  restricted  to  the  churches  and  baptis- 
teries ; and  this  usage  was  adopted  and  everywhere  enforced 
by  the  canons,  so  that  baptism  could  not  be  lawfully  admin- 
istered elsewhere,  except  in  case  of  necessity.®  The  rubrics 
of  the  ritual  are  in  exact  conformity  with  the  ancient  canons  f 
and  many  provincial  synods,  recently  celebrated,  have  taken 
measures  to  carry  out  what  is  thus  prescribed,  as  far  as  cir- 
cumstances permit.  It  is  sufficient  to  refer  to  the  Synod  of 
Thurles,’^  the  Synod  of  Westminster,^  and  the  Synod  of  Bal- 

Lib.  ii.  cap.  xxvii.  n.  18.  ^ Ceremonial  des  EvSques  ExpliquS,  in 

loc.  cit.  note  (2).  ^ Cfr.  Catal.,  tit.  ii.  cap.  i.$  xxix.  n.  i. 

Vid.  Cavalieri,  tom.  iv.  cap.  xxii.  De  Fonte  Baptismali,  in  Deer, 
iv.  n.  iv.  ^ Marteue,  lib.  i.  cap.  i.  art.  ii.  Catal.,  $ xxx.  n.  vii. 

Catal.,  loc.  cit.  Baptismo,  n.  7 et  8. 


5 yiTY  240.]  PLACE  OF  ADMINISTERING. 


87 


timore.^  Meminerint  paroclii,”  says  the  Synod  of  Thurles, 
^^Rituale  Romanum  et  Ecclesise  consuetndinem  exigere  ut 
‘‘  aqua  in  Baptismo  adhibenda,  infuso  Oleo  et  Ohrismate 
benedicatur,  vel  Sabbato  Sancto,  vel  Sabbato  Penteoostis, 
vel,  si  necessitas  exigat,  alio  tempore  ante  Baptismi  admin- 
istrationem.  Caveant  itaque  ut  quam  primum  fontes  baptis- 
males  in  Ecclesiis  Parocbialibus  erigantur  et  custodiantm', 
apud  quos  Baptismus  conferatur,  et  omnia  quaj  ad  hujus 
sacramenti  administration em  in  Rituali  Romano  praescribun- 
“ tur,  accurate  serventur.’’^  We  shall  have  occasion  to  treat 
of  the  baptismal  water,  and  the  manner  of  blessing  it,  with 
the  infusion  of  oil  and  chrism,  hereafter.^  The  synod  orders 
a baptismal  font  to  be  constructed  in  every  parochial  church, 
and  the  Synod  of  Westminster  orders  the  same  for  every 
church,  “cui  annexa  est  cura  animarum.’’^ 

239.  Baptismal  fonts  were  first  constructed  in  turret-shaped 
buildings,  called  baptisteries,  apart  from,  but  contiguous  to, 
the  churches.  These  baptisteries  were,  in  some  instances, 
very  spacious,  and  contained  several  fonts,  some  for  men,  and 
others  for  wmmen,  being  provided  also  with  altars,  at  which 
the  divine  mysteries  were  celebrated,  and  the  newly-baptized 
received  the  holy  co’mmunion.®  Many  of  these  buildings  are 
still  to  be  seen  in  Italy.  From  about  the  sixth  century, 
however,  fonts  were  commonly  constructed  within  the  principal 
churches,  being  placed  near  the  entrance  on  the  left,  in 
chapels  which  are  usually  called  baptisteries,  as  well  as  the 
buildings  just  mentioned.®  They  were  mostly  confined  to  the 
cathedrals,  in  which  the  bishops  themselves  baptized,  and 
immediately  afterwards  confirmed  the  neophytes ; and  in  some 
cities,  to  the  present  day,  they  are  restricted  to  two  or  three 
churches,  to  which  all  must  be  brought  for  baptism. Bene- 
dict XIV,  when  Archbishop  of  Bologna,  insisted  on  the  im- 
memorial right  of  his  metropolitan  church,  which  required  all 
the  children  of  the  city  to  be  brought  to  it  for  baptism,  and 
prohibited  the  parish  priests  of  other  churches  from  conferring 
baptism  unless  in  case  of  necessity.® 

*240.  Hence  the  rubric  assigns,  as  the  proper  place  for 
baptism,  not  every  church,  but  the  church  in  which  there  is  a 

^ Provin.  I™  Deer.  xvi.  ® Loc.  cit.  n.  8°. 

3 Infra,  cap.  ix.  •*  Loc.  cit.  u.  1. 

® Martene,  lib.  i.  cap.  i.  art.  ii.  n.  vi.  et  seq. 

® Vid.  Revue  Th6ologique,  P®  Seri6,  4">®  Cahier,  Nov.  1856,  p.  550. 
Marlene,  loc.  cit.  n.  xv.  Cavalieri,  l)e  Fonte  Ikvptismali,  in  Deer, 
i.  n.  vii.  and  viii.  » InsllL.  xcviii.  n.  12. 


88 


SACRAMENT  OF  BAPTISM. 


[chap.  hi. 


font^  or  the  baptistery.  Generally  speaking,  however,  there 
should  be  a font  in  every  parish  church,  and  every  parish 
priest  has  the  right  to  baptize  the  children  of  his  parish.^  In 
Ireland,  since  the  destruction  or  usurpation  of  her  ancient 
churches,  there  were  very  few  baptismal  fonts  until  recently  j 
but  they  have  been  constructed,  or  are  in  course  of  construc- 
tion, in  almost  every  parish  church  at  present ; and  the  same 
may  be  said  of  England  and  America,  pursuant  to  the  decrees 
of  the  synods  above-mentioned. 

$ XXXI. — Itaque,  necessitate  excepta,  in  privatislocis  nemo  baptizari  ' 
debet,  nisi  forte  sint  Regum  aut  magnorum  Principum  filii,  id  ipsis  ita 
deposcentibus,  dummodo  id  fiat  in  eorum  Capellis  seu  Oratoriis,  et  io 
aqua  Baptismali  de  more  benedicta. 

*241.  The  parish  church  or  baptistery,  then,  is  the  only 
place  in  which  baptism  can  be  administered,  except  in  the 
two  cases  here  mentioned : 1st,  In  necessity,  in  wliich  case 
baptism  may  be  administered  anywhere,  but  without  the 
ceremonies.  These  are  afterwards  to  be  supplied  in  the 
church.^  2d,  When  there  is  question  of  the  children  of 
kings  and  princes  : in  this  case,  at  the  special  request  of  the 
parents,  baptism  may  be  conferred  with  all  the  ceremonies  in 
their  oratories  or  private  chapels.  The  water,  however,  can- 
not be  blessed  in  a private  chapel,  but  must  be  brought  from 
the  font  of  the  parish  church.^  If  any  of  the  baptismal  water 
I'emains,  it  should  be  brought  back  to  the  church  and  poured  in- 
to the  font ; and  what  has  been  used  should  be  thrown  into 
the  sacrarium.'^  The  rubric,  we  may  observe,  is  merely  per- 
missive ; leave  must  be  asked  and  obtained  in  every  case 
from  the  Ordinary  of  the  place.® 

242.  It  may  be  doubted  whether,  in  this  matter,  all 
magnates,  nobles,  and  men  of  great  property  can  be  regarded 
as  magni  principes,’^  to  whom  the  favor  may  be  extended. 
Catalani  thinks  they  cannot;®  and  it  is  not  easy  to  see  how, 
in  stiictness,  they  can.  But  where  there  is  a custom  of 
extending  the  favor  to  them,  St.  Liguori  would  tolerate  it.’’' 
At  all  events,  it  is  probable  that  the  bishop  can  dispense  in 
particular  cases.®  When  a distinguished  person  is  expected 

^ Vid.  supra,  n.  184.  ^ Vid.  supra,  n.  194,  195. 

3 Barutf.,  tit.  ix.  n.  20.  Catal.,  tit.  ii.  cap.  i.  $ xxxi.  n.  ii. 

Barutf.,  and  Catal.,  11.  cc.  Vid.  supra,  n.  183. 

^ Barutf.,  n.  19.  Catal.,  1.  c.  ® Loc.  cit.  n.  ii. 

Lib.  vi.  n.  118.  Xot.  iii. 

® Vid.  Revue  Theologique,  Serie,  pp.  276,  et  seq. 


$ XXXII.  243.]  PLACE  OF  ADMINISTERING. 


89 


to  act  as  sponsor,  if  it  be  necessary  to  wait  some  time  for  him, 
the  bishop  could  give  leave  to  have  baptism  privately 
administered  in  the  house,  and  the  solemn  ceremonies  after- 
wards supplied  in  the  church.^ 

In  all  other  cases  the  law  of  the  Church  must  be  stiictly 
observed.  It  is  evidently  in  materia  graviy  and  the  deliberate 
transgression  of  it,  therefore,  cannot  be  excused  from  grievous 
sin.^ 

$ XXXII. — Baptisteriiim  sit  decent!  loco  et  forma,  materiaque  solicla. 
et  quae  aquam  bene  contineat,  decenter  ornatuin,  et  cancellis  circum- 
septum,  sera  el  clave  munitnm,  atque  ita  obseratum,  ut  pulvis  vel  aliae 
sordes  intro  non  penetrent,  in  eoque,  ubi  commode  fieri  potest,  depin- 
gatiir  imago  Sancti  Joannis  Christum  baptizautis. 

243.  We  have  already  seen^  that  Baptisterium  ” is  the 
name  given  to  the  place  containing  the  baptismal  font, 
whether  it  be  a chapel  within  the  church,  or  a building  apart. 
But  here  it  must  be  understood,  at  least  in  the  first  part  of 
the  sentence,  to  designate  the  font  itself,  or  basin  which 
contains  the  water.  The  rubric  prescribes  what  is  to  be 
observed  regarding  it ; and,  first,  that  it  be  constructed  in  a 
suitable  place.  St.  Charles  orders  that  it  be  placed  near  the 
entrance  of  the  church,  on  the  left,  in  conformity  with  ancient 
usage,  unless  from  the  plan  of  the  building  the  bishop  may 
think  it  expedient  to  have  it  placed  at  the  other  side.^  The 
place  set  apart  for  it  should  be  railed  oft’,  and,  if  possible, 
form  a distinct  chapel,  adorned  with  a representation  of  St. 
John  baptizing  Christ. 

Its  position  near  the  entrance  is  convenient  for  the  cere- 
monies to  be  observed,®  as  we  shall  seej  and,  moreover, 
serves  to  remind  us  that  by  baptism  we  enter  into  the  Church. 
Benedict  XIII,  in  the  Synod  of  Rome,  ordered  the  strict 
observance  of  what  the  ritual  prescribes  regarding  the  place 
of  the  baptismal  ceremony.  Quia  Baptismus  est  janua 
Sacramentorurn  et  porta  per  quam  in  Christi  Ecclesiam 
intramus,  sciant  Parochi  non  vane  a Rituali  Romano  jwse- 
scribi,  ut  baptizandorum  catechismus  ad  Ecclesise  januam, 
his,  cum  patrinis,  extra  existentibus,  peiagatur.  Ipsis 
‘Mtaque  districte  prsecipirnus  ut  ritum  omnino  servent  eundem, 
nec  unquam  committant,  contrarius  ultra  procedat  abusus : 

^ Cfr.  Benedict  XIV,  InstiL,  xcviii.  n.  13. 

2 St.  Lig.,  n.  142.  Supra,  n.  239. 

* Act.  Eccl.  Medial.,  pars  i.  Concil.  Prov.  iv.  Qu(e  pertinent  ad 
ScLcramentnm  Baptismi,  p.  108.  ^ Vid.  infra,  $ liv. 


90 


SACRAMENT  OF  BAPTISM. 


[chap.  m. 


qnemadmodnm  et  alter  ille,  domi  scilicet  infantes  baptizandi 
extra  necessitatenq  quae  si  unquam  eveniat,  erit  ab  Episcopo 
probanda.”^ 

*244.  With  respect  to  the  material  of  which  the  font  should 
be  made,  the  rubric  merely  prescribes  that  it  be  solid,  and 
such  as  will  keep  in  the  water ; and,  therefore,  it  may  be  of 
any  kind  that  is  not  porous,  unless  some  special  material  be 
required  by  diocesan  or  provincial  statute.  All  the  ancient 
fonts  were  of  stone  5^  and  St.  Charles^  prescribes  that  the 
material  be  marble  or  hard  stone : “ Eons  baptismalis  e 
marmore  aut  solido  lapide  constet.’^ 

The  Synod  of  Westminster  recommends  tbis  instruction 
of  St.  Charles,  and  gives  it  in  the  appendix  to  its  decrees,  so 
that  the  material  seems  to  be  defined  in  England.  The 
Synod  of  Tliurles  gives  no  special  instruction  on  the  subject; 
and  in  Ireland  some  fonts  have  been  made  of  metal,  though 
stone  or  marble  is  generally  preferred,  and  is,  on  the  whole, 
more  suitable,  as  being  more  in  accordance  with  ancient 
usage,  and  also  free  from  the  inconvenience  of  rust,  which 
sooner  or  later  attacks  the  metal. 

245.  In  shape,  the  ancient  fonts  were  circular,^  and  being 
designed  for  baptism  by  immersion,  were  also  large  and  deep. 
The  fonts  now  in  use  for  baptisin  by  effusion  are  also  circular  or 
elliptical.  The  division  into  two  parts,  as  recommended  by 
the  Ritual  of  Toulon,^  is  very  convenient,  and  has  been  of 
late  generally  adopted.  This  form,  amongst  others,  is  mi- 
nutely described  in  the  instructions  of  St.  Charles.  In  shape, 
according;  to  the  instruction,  the  font  should  be  oval : “ Forma 
ovata  sit  ac  longe  cubitos  duos  et  uncias  octo  pateat ; late 
cubitum  unum  et  uncias  duodecim  ; ” that  is,  about  three 
feet  six  inches  by  two  feet  four  inches,  of  our  measure.  The 
interior  should  be  divided  into  two  circular  basins,  of  the  same 
dimensions,  and  separated  about  two  inches  at  the  edges ; the 
one  which  is  nearer  to  the  high  altar,  to  contain  the  baptismal 
water ; the  other,  to  receive  the  water  poured  on  the  head, 
and  communicating  with  the  earth,  to  serve  as  the  sacrarium. 
The  whole  should  be  supported  on  a perforated  pillar,  through 
which  the  water  from  the  second  basin  may  pass  to  a small 
cistern  under  ground.® 

^ Concil.  Roman.,  tit.  xxvi.  cap.  hi.  apud  Labbe,  vol.  xxi.  p.  1895. 

2 Catal.,  tit.  ii.  cap.  i.  $ iv.  n.  xxi.  ^ Loc.  cit.  ^ Catal.,  tit.  ii. 
cap.  i.  § iv.  n.  xxii.  ® Tit.  i.  $ xi.  apud  Dictionaire  des  C6r6monies, 
tom.  i.  Art.  BaptSme.  ® Act.  Eccl.  Mediol.,  pars  iv.  Instruct.  Fabric. 
Eccl.  cap.  xix.  $ De  Baptisterii  forma  tertia,  pag.  483,  484. 


$ XXXIII.  248.] 


THE  FONT. 


91 


246.  The  Ritual  of  Toulon^  would  have  the  basin  which 
holds  the  water  larger  than  the  other,  and  it  is  usually  made 
so ; but  it  would  also  have  it  lined  with  lead  or  tin,  or  have 
a vessel  of  this  material,  or  of  tinned  copper,  inserted  in  the 
stone.  De  Herdt  recommends  the  sanie.^  Many  of  the 
ancient  fonts  used  in  England  were  lined  with  lead.  Indeed, 
according  to  a recent  writer  on  the  subject,^  all  that  were  not 
of  granite  or  very  hard  stone  were  so  lined. 

Such  lining  with  metal  is  quite  unnecessary,  if  the  font  be 
of  hard  stone  or  marble,  as  is  described  by  St.  Charles.  He 
would  permit  the  use  of  metal  in  this  way,  when  the  font  is 
observed  to  be  leaky  or  porous,  but  only  until  another  is 
constructed  of  proper  material.^ 

*247.  The  font  should  have  a lid,  which  may  be  of  wood 
or  metal,  fitting  closely,  so  as  to  exclude  dust,  flies,  etc.  If 
it  be  constructed  with  two  basins  as  described,  the  lid  need 
not  cover  that  which  serves  as  the  sacrarium.  In  the  instruc- 
tions of  St.  Charles®  it  is  directed  that  the  lid  be  flat,  only 
one  half  opening,  the  other  being  fastened,  and  the  whole 
surmounted  by  a dome  or  canopy,  witliin  which  the  holy  oils 
should  be  kept.  The  Rubric  says  nothing  of  this,  and,  there- 
fore, leaves  considerable  latitude  as  to  the  shape  and  con- 
struction of  the  covering.  It  requires,  however,  that  the 
baptistery  be  under  lock  and  key,  by  which,  therefore,  either 
the  lid  of  the  font  or  the  entrance  to  the  baptistery  ought  to 
be  secured. 

ON  THE  HOLY  OILS  AND  OTHER  REQUISITES  : DE  SACRIS 

OLEIS  ET  ALUS  REQUISITIS.” 

$ XXXIII. — Sacrum  Chrisma,  et  Sanctum  Oleum,  quod  et  Catechu- 
menorum  dicitur,  quorum  usus  est  in  Baptismo,  eodem  anno  sint  ab 
Episcopo  de  more  benedicta  Feria  V,  in  Coena  Domini. 

248.  The  chrism,  which  is  a mixture  of  oil  and  balsam,® 
and  the  oil  of  catechumens  used  in  baptism,  must  have  been 
blessed  by  the  bishop  on  the  preceding  Holy  Thursday. 

The  use  of  the  holy  oils  in  baptism  may  be  traced  to  the 
earliest  times,  as  is  shown  by  Catalani.'^  The  anointing  of 
the  catechumens  before  baptism  is  mentioned  by  St.  Justin 

1 Loc.  cit.  ® Pars  vi.  n.  3,  $ i. 

^ F.  A.  Paley,  M.A.  Illustrations  of  Baptismal  Fonts,  introduction, 
pag.  24. 

Concil.  Provin.  iv.,  $ Quoe  pertinent  ad  Sacram.  Baptismi,  pag.  108. 

® Loc.  cit.  ® Vid.  St.  Lig.,  lib.  vi.  n.  1C2.  ^ Tit.  ii.  cap.  i.  $ xxxiii. 


92 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


Martyr,  St.  Chrysostom,  etc.^  With  respect  to  the  unction 
with  chrism  after  baptism,  we  may  observe  that,  in  the  begin- 
ning, the  bishop,  as  we  have  seen,^  was  usually  the  minister, 
and  he  signed  the  neophytes  on  the  forehead  with  chrism  im- 
mediately after  baptizing  them,  so  that  the  chrism  used  by 
the  bishop  was  in  reality  for  the  sacrament  of  confirmation. 
Tlie  vertical  unction  by  priests  was  introduced,  according  to 
Bellarmine,^  to  supply  in  some  way  for  this,  when  the  bishop 
was  absent,  and  when,  consequently,  confirmation  could  not 
be  immediately  conferred  as  usual.  It  is  said  to  have  been 
instituted  by  Pope  Sylvester  Innocent  I,  in  a letter  re- 
garding this  matter,  says  that  priests  may  anoint  those  whom 
they  baptize  with  chrism  blessed  by  the  bishop  ; but  they 
must  not  apply  it  to  the  forehead,  as  this  is  reserved  to 
bishops.®  From  the  Sacramentary  of  St.  Gregory,  it  appears 
that  the  vertical  unction  was  applied  by  a priest,  even  when 
the  bishop  was  present,  and  confirmed  the  neophytes  immedi- 
ately after.*^  The  same  may  be  also  inferred  from  the  Sacra- 
mentary of  Pope  Gelasius."^  There  can  be  no  doubt,  there- 
fore, about  the  great  antiquity  of  this  vertical  unction  with 
chrism,  distinct  from  the  sacrament  of  confinnation.  It  is  to 
be  applied  even  by  the  bishop  when  he  baptizes,  though  he 
may  confer  the  sacrament  of  confirmation  immediately  after.® 

249.  The  chrism  must  be  blessed  by  the  bishop.  A simple 
priest  may  be  delegated  by  the  pope  to  confer  confirmation, 
but  it  is  doubtful  whether  he  could  be  empowered  to  bless  the 
chrism,  which  is  necessaiy  for  the  sacrament.®  In  the  Greek 
Church  the  priest  blesses  the  oil  of  catechumens  just  before 
using  it  5 but,  although  he  administers  the  sacrament  of  con- 
firmation immediately  after  baptism,  the  chrism  which  he 
uses  must  have  been  blessed  by  the  bishop.^®  In  the  vertical 
unction,  there  is  no  sacrament,  it  is  true,  but  the  chrism  to  bo 
used  is  the  same  as  that  which  is  required  for  confirmation. 

250.  The  consecration  of  the  oils  takes  place  on  Holy 
Thursday,  and,  according  to  the  present  usage,  is  not  permit- 

^ Cit.  apud  Martene,  lib.  i.  cap.  i.  art,  vi.  n.  xv.  et  art.  xiii.  n.  xxi. 

^ Supra,  n.  184.  ^ De  Baptismo,  cap.  xxvii. 

^ Marteue,  lib.  i.  cap.  i.  art.  xv.  ii.  ii. 

^ Cit.  apud  St.  Lig.,  vi.  ii.  163,  Dub.  2. 

^ Chardon,  Uistoire  des  Sacrements,  liv.  I*'®  sec.  part,  2^  chap.  x. 

Apud  Martene,  cap.  i.  art.  xviii.  ord.  iv. 

® Poiitificale  Romanum,  Bitus  Pontif.  pro  Baptismo  Adultorum 
Bubricce  in  fine.  ^ St.  Lig.,  lib.  vi.  n.  163,  Dub,  2. 

Vid.  Benedict  XIV,  Synod.  Dicec.,  lib.  vii.  cap.  viii. 

Goar,  in  Baptismatis  officium  Notes,  nota  11,  pag.  363. 


$ XXXIV.  252.] 


THE  HOLY  OILS. 


93 


ted  on  any  other  day.^  The  bishop  is  assisted  in  the  cere- 
mony by  twelve  priests,  seven  deacons,  and  seven  sub- 
deacons.^  In  cases  of  necessity,  however,  dispensations  are 
granted  both  as  to  the  day  and  the  number  of  assistants.^  In 
Ireland  bishops  liave  the  faculty : Consecrandi  olea  cum 
“ quinque  saltern  sacerdotibus,  non  tamen  extra  diem  Ooenae 

Domini  nisi  necessitas  aliud  urgeat.^’^ 

$ XXXIV. — Curet  Parocbus  ut  ea  suo  tempore  quam  primum  habeat, 
et  tunc  vetera  in  ecclesia  comburat. 

*251.  The  parish  priest  is  strictly  bound  by  the  canons  1o 
procure  the  holy  oils  every  year  from  his  own  bishop,  and  not 
from  any  other,  unless  with  his  own  bishop’s  consent.®  He 
must  take  care  to  procure  them  as  soon  as  possible  after  they 
are  consecrated,  since  he  requires  them  for  the  benediction  of 
the  font  on  Holy  Saturday.  The  functions  of  this  day  should 
never  be  omitted  in  parochial  churches,  according  to  a decree 
of  the  Sacred  Congregation.  Where  the  number  of  clergy 
is  insufficient  to  carry  out  the  ceremonies  of  the  Missal,  they 
should  be  performed  according  to  the  small  ceremonial  of 
Benedict  XIII.® 

The  Sacred  Congregation  has  expressly  condemned  the 
custom  prevailing  in  some  places,  of  deferring  the  distribution 
of  the  oils  until  after  Low  Sunday.’’'  In  a note  to  the  decree 
condemning  this  custom,  the  annotator  observes  that  the  holy 
oils  should  be  distributed  so  that  they  may  be  available  for 
the  benediction  of  the  font  on  Holy  Saturday.  He  cites  the 

quamprimum  ’’  of  the  rubric,  and  says  that  it  must  be  inter- 
preted by  the  obligation  of  using  the  new  oils  on  Holy 
Saturday.  Nothing,  according  to  him,  but  the  necessity 
arising  from  great  distance,  difficult  roads,  or  the  like,  could 
justify  a delay  beyond  that  time  on  the  part  either  of  those 
who  receive,  or  of  those  who  distribute  them. 

252.  Benedict  XIV,  while  archbishop  of  Bologna,  ear- 
nestly exhorted  the  parish  priests  of  his  diocese  who  had 
baptismal  fonts  to  be  blessed,  to  procure  the  holy  oils  in  time 
for  the  ceremonies  of  Holy  Saturday.  But  he  did  no  more 

^ Catal.,  tit.  ii.  cap.  i.  $ xxxiii.  n.  v. 

* Pontif.  Komanuin,  De  officio  in  Feria  V.  Ccencb  Domini. 

® S.  C.  K.,  23  Jan.  1644,  in  Emonien.,  n.  1486;  9 Mart.  1765,  in 
liamaten.,  n.  4325.  * Formula  vh®  n.  28. 

® Catal.,  tit.  ii.  cap.  i.  $ xxxiv.  n.  i.  Cavalieri,  vol.  iv.  cap.  xxvi. 
De  sacris  oleis,  in  Deer.  i.  n.  iii. 

® 22  Jul.  1848,  in  una  Ord.  Carm.,  n.  5132. 

^ 16  Dec.  1826,  in  una  Gandav.,  ad.  iv.  n.  4623. 


94 


SACRAMENT  OF  BAPTISM. 


[CMAP.  IIT. 


than  exhort  and  recommend  5 and,  as  the  time  of  distribution 
for  all  in  the  city  and  diocese,  he  fixed  from  Holy  Thursday 
till  Sabbatum  in  Albis  A feria  quinta  in  Coena  Domini, 
“ statim  ac  oleum  sacratum  fuerit,  usque  ad  Sabbatum  in 
“ Albis  pro  ipso  accipiendo  tempus  statuitur  omnibus  qui  vel 
‘‘  in  civitate  aut  in  diocesi  versantur.  Parochos  tamen  Dioce- 
sanos,  qui  baptismalem  fontem  suis  in  Ecclesiis  habent, 
‘‘  magnopere  hortamur  satagere  onini  studio,  ut  Oleum  a 
nobis  eadem  feria  quinta  consecratum  statim  obtineant,  quo 
utantur  Sabbato  rnajoris  hebdomadse,  cum  benedictio  Fontis 
Baptismalis  instituitur,  quae  sacrum  Chrisma  necessario  re- 
quirit ; et  valde  commendandi  sunt,  si  tunc  recens  Chrisma 
a nobis  sacratum  adhibeant.”^ 

253.  These  words  seem  to  convey  that  the  old  oils  should 
be  used  for  the  benediction  of  the  font  on  Holy  Saturday,  if 
the  new  oils,  no  matter  from  what  cause,  have  not  been  pro- 
cured in  time.  They  are  understood  in  this  sense  by  Cava- 
lieri  f but,  according  to  a recent  decree  of  the  Sacred  Con- 
gregation, it  is  necessary  to  take  the  circumstances  into 
account,  and  make  a distinction.  Either  there  is  a prospect 
of  getting  the  holy  oils  within  a short  time,  a week  or  ten 
days  suppose,  or  there  is  no  prospect  of  getting  them  within 
a reasonable  time.  In  the  former  case,  the  infusion  of  the 
oils  should  be  omitted  in  the  ceremony  of  blessing  the  font, 
and  be  supplied  privately  as  soon  as  the  oils  are  procured. 
In  the  latter,  the  oil  and  chrism  of  the  preceding  year  are  to 
be  used,  and  the  water  thus  blessed  is  to  be  preserved  in  the 
font,  and  used  until  the  vigil  of  Pentecost,  even  though  the 
new  oils  may  have  been  obtained  in  the  meantime. 

Such  is  the  latest  decision  of  the  Congregation  of  Rites  on 
the  question.^  This  decision  is  given  by  the  “Analecta 
“Juris  Pontificii,”^  by  the  “Revue  Theologique,”®  and  also 
in  the  last  edition  of  the  Sac.  Bit.  Cong.  Becreta^  etc., 
alpliahetico  or  dine  disposita,  etc.,  by  Falise.®  It  may  be  seen 
on  reading  it,’’’  that  it  serves  to  reconcile  two  previous  decisions 
apparently  at  variance,  but  of  whose  authenticity  there  can 
be  no  doubt ; one  directing  that  the  holy  oils,  if  not  procured 
in  time  for  the  blessing  of  the  font  on  Holy  Saturday,  should 

^ Instit.,  Ixxxi.  n.  5. 

2 Loc.  cit.  n.  vi. 

® 12  Aug.  1854,  in  Lucionen.,  ad.  79  et  80. 

^ S6rie,  p.  2188  et  seq.  ® yime  g^rie,  F6vrier,  1859,  pag.  27. 
® Editio  MDCCCLXii.  V.  Baptisma,  n.  7. 

^ Vid.  Decret.  in  Appendice, 


§ XXXV.  2.55.] 


THE  HOLY  OILS. 


95 


he  afterwards  poured  in,  privatim  et  separatira  the  other 
deciiiing-  that,  when  they  cannot  be  procured,  the  oils  of  the 
preceding  year  are  to  be  used.^  Of  these  two  decrees  it  de- 
clares that  the  former  proceeds  on  the  supposition  that  the 
holy  oils  are  only  accidentally  detained,  and  that  there  is  a 
prospect  of  getting  them  within  a short  time  ; while  the  latter 
proceeds  on  the  supposition  that  they  could  not  be  procured 
in  the  diocese,  or  in  any  of  the  neighboring  dioceses.  This 
supposition  was  plainly  involved  in  the  xase  proposed  to 
the  Sacred  Congregation,  for  it  regarded  a diocese  in  Spain 
during  the  civil  wars,  when  most  of  the  sees  in  the  country 
were  deprived  of  their  pastors.  Now  the  fact  of  its  thus 
reconciling  two  apparently  conflicting  decisions,  together  with 
its  being  cited  by  the  authorities  mentioned,  makes  us  look 
on  the  authenticity  of  the  decree  as  all  but  certain,  although 
a slight  doubt  may  still  be  suggested  by  its  being  omitted 
in  the  last  edition  of  the  Decreta  Authentica,^’  etc.,  by  the 
Propaganda  press,  since  that  edition  gives  the  decrees  down 
to  29th  November,  1856.^ 

*254.  When  the  new  oils  have  been  procured,  what  re- 
mains of  the  old  oils  should  be  burned.  If  there  be  any  con- 
tained in  bottles  or  other  vessels  destined  to  hold  the  usual 
supply  for  the  year,  it  should  be  burned  in  the  lamp  before 
the  blessed  sacrament ; but  what  is  contained  absorbed  in 
cotton  in  the  oilstocks  for  ordinary  use,  should  be  burned  with 
the  cotton  containing  it,  as  is  directed  by  the  rubric  of  the 
Pontificale  E.omanum.'*  The  cotton,  before  it  is  burned,  may 
be  squeezed  over  the  lamps,  and  the  ashes  should  be  thrown 
into  the  sacrariurn.® 

$ XXXV. — Veteribus  Oleis,  nisi  necessitas  cogat,  ultra  annum  non 
utatur:  ac  si  deficere  videantur,  et  Chrisma,  aut  Oleum  benedictum 
haberi  non  possit,  aliud  Oleum  de  olivis  non  benedictum  adjiciatur,  sed 
in  minori  quantitate. 

*255.  As  soon  as  the  oils  are  blessed  on  Holy  Thursdav, 
the  use  of  the  oils  of  the  preceding  year  should  cease,  unless 
a case  of  necessity  arises  before  the  new  oils  are  procured. 
If  there  be  no  prospect  of  getting  them  within  a reasonable 
time,  it  has  been  decided,  as  we  have  seen,®  that  the  old  oils 

^ 12  April,  1755,  in  Lurana,  ad  3™  n.  4252.  Vid.  Gardellini,  Jnno- 
tationem  in  Deer.  Sac.  Conrj.  Hit,  16  Dec.  1826,  in  Gandaven.,  Ques. 
V.  ad  iii.  n.  4623.  * 23  Sept.  1837,  in  Oriolen.,  ad  1'"  et  3'",  n.  4820. 

3 Vid.  supra,  n.  37.  < Pars  iii.  De  Officio  in  Feria  V.  in  fine. 

® Caval.,  1.  c.  u.  viii.  *5  Supra,  u.  253. 


96 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


are  to  be  used  in  blessing  the  font.  It  is  fnrtlier  decided, 
in  tbe  same  decree,  that  they  are  to  be  used  also  for  the 
unctions  in  baptism.^  There  is,  therefore,  no  difficulty  in  this 
case. 

*256.  But  if  the  oils  can  be  procured  within  a few  days, 
and  if  in  the  meantime  an  infant  be  presented  for  baptism, 
what  should  be  done?  There  are  two  difficulties  in  the  case  : 
one,  with  regard  to  the  water  to  be  used ; and  the  other, 
with  regard  to  the  oil  and  chrism.  1°  With  regard  to  the 
water : If  the  baptism  takes  place  before  the  font  is  blessed 
on  Holy  Saturday,  the  old  baptismal  water  still  remains,  and 
of  course  should  be  used.  If  it  takes  place  after,  the  choice 
is  between  common  water  and  the  water  of  the  font,  which,  as 
we  suppose,  is  blessed,  but  as  yet  without  the  infusion  of  the 
holy  oils.^  We  should  prefer  to  use  the  water  of  the  font, 
though  we  do  not  think  there  is  any  obligation  of  using  it, 
since  it  is  not,  in  strictness,  baptismal  water.^  But  it  would 
be  best  of  all,  in  the  circumstances  we  here  suppose,  to  re- 
serve a little  of  the  old  baptismal  water  for  such  contingencies, 
until  the  new  oils  are  procured.  This  is  recommended  by 
Rom  see,'*  and  the  Revue  Theologique.”®  2^  With  regard 
to  the  unctions : these  are  to  be  deferred  until  the  new  oil 
and  chrism  are  obtained.  This  appears  to  follow  from  the 
decision  that  has  been  cited  for  if,  in  the  case  supposed,  the 
old  oils  are  not  to  be  used  in  blessing  the  baptismal  water, 
it  may  be  reasonabl37-  inferred  that  they  should  not  be  used 
in  the  baptismal  unctions.  This  is  also  clearly  supposed  by 
St.  Liguori.'^  On  account  of  the  necessity  of  deferring  the 
unctions,  it  would  be  desirable  that  the  baptism  also  should 
be  deferred,  as  it  should  not  be  separated  from  the  unc- 
tions without  a grave  reason.  St.  Liguori®  decides  that, 
if  the  delay  is  only  for  a few  days,  baptism  ought  to  be  de- 
ferred ; but  if  it  be  necessary  to  wait  for  the  oils  ten  or  eleven 
days,  baptism  may  be  administered,  and  the  unctions  after- 
wards supplied.  He  speaks  only  of  the  unctions,  and  seems 
to  suppose  that  the  other  ceremonies  are  applied  when  baptism 
is  conferred,  as  is  recommended  in  an  opinion  cited,  appar- 
ently with  approval,  by  Lacroix.®  But  it  is  probable  that  the 
other  ceremonies  may  be  deferred  with  the  unctions ; so  thatulti- 

^ 23  Sept.  1837,  in  Oriolen.,  ad  4*"  n.  4820.  ^ supra,  n.  253. 

^ Vid.  infra,  chap.  iv.  $ xxvii.  ^ Praxis  Divini  Officii,  torn.  iii. 

De  Sabbato  Sancto,  $ iii.  in  fine.  ® lyme  Serie,  Fevrier,  1859,  pag.  28. 

® Supra,  n.  253.  Lib.  vi.  n.  141.  ® Loc.  cit. 

^ Lib.  vi.  pars  i.  n.  342. 


^ XXXVI.  259.] 


THE  HOLY  OILS. 


97 


mately  the  case  we  are  discussing  may  be  resolved  in  practice, 
by  either  putting  off  the  baptism  for  a few  days  until  the  new 
oils  are  procured,  or  conferring  it,  as  the  rubric  directs,  for 
the  case  of  necessity,^  leaving  the  usual  ceremonies  to  be 
supplied  when  the  new  oil  and  chrism  are  obtained. 

*257.  Should  the  supply  of  chrism  or  oil  become  short 
during  the  year,  more  should  be  got  from  the  cathedral  or 
other  place  where  a quantity  is  usually  kept  in  reserve.^  If, 
however,  there  be  any  difficulty  in  procuring  it  in  this  way, 
or  if  there  be  not  time  to  wait,  unblessed  oil  may  be  added, 
but  in  less  quantity.  In  Ireland,  during  the  operation  of  the 
penal  laws,  the  priests  were  obliged  to  have  recourse  frequent- 
ly to  this  means  of  keeping  up  a supply  of  the  holy  oils. 
Amongst  the  ordinances  drawn  up  for  their  direction  about 
the  middle  of  the  seventeenth  century,  w^e  find  one  prescrib- 
ing that  the  quantity  of  unblessed  oil  added  each  time  shall 
not  exceed  a third  part.^  Great  care  should  be  taken  that 
the  oil  be  pure,  Oleum  ex  olivis,”  as  is  mentioned  in  the 
rubric. 

*258.  It  is  plain,  from  the  words,  that  it  may  be  added 
to  the  chrism  as  well  as  to  the  other  oils,  and  it  may  be  added 
too,  not  once  merely,  or  twice,  but  as  often  as  may  be  found 
necessary,  even  although  the  quantity  of  unblessed  oil  thus 
added  may  in  the  end  exceed  the  quantity  first  blessed.  This 
was  expressly  decided  by  the  Sacred  Congregation  of  the 
Council.^  But  there  must  be  bona  fide  necessity,  such  as  is 
supposed  in  the  rubric ; for  it  was  decided  by  the  Congregation 
of  Kites  that  it  would  not  be  lawful,  e.  g.j  on  Holy  Thursday 
to  add  a quantity  of  unblessed  oil  to  what  had  just  been 
consecrated.® 

$ XXXVI. — Chrisma  et  Oleum  sacrum  sint  in  suis  vasculis  argeriteis, 
aut  saltern  stanneis,  bene  obturatis;  quae  vascula  sint  inter  se  distincta, 
et  propriam  unumquodque  inscriptiouem  habeat  majusculis  litteris  in- 
cisam,  ne  quis  error  comn)ittatur. 

*259.  The  necessity  of  attending  to  what  is  here  prescribed 
is  obvious.  In  baptism  there  is  no  question  of  the  validity 
of  the  sacrament,  but  it  is  not  so  in  confirmation  and  extreme 
unction.  A mistake  with  regard  to  the  vessel  in  either  of 
these  would  render  the  valiffity  of  the  sacrament  at  least 

* Vid.  infra,  chap.  iv.  $ xxvi. 

2 Cfr.  Catal.,  tit.  ii.  cap.  i.  $ xxxv.  n.  ii. 

^ Collections  on  Irish  Church  History,  page  122. 

■*  23  Sept.  1GS2,  cit.  apud  Falise,  Decreta  Authentica,  etc.  V.  Oleum 
in  nota,  n.  G.  ® 7 Dec.  1844,  in  una  Vatav.,  ad  4“,  u.  5000. 


98 


SACRAMENT  OF  BAPTISM. 


[chap.  in. 


doubtful.^  Even  in  baptism  the  mistake  is  a serious  one. 
Should  it  occur,  Barutfaldi^  would  have  the  unction  after- 
wards supplied.  This  ought  to  be  done,  if  the  error  be  de- 
tected at  the  moment,  and  can  be  at  once  repaired ; but,  other- 
wise, we  are  inclined  to  the  opinion  of  Falise,  who  thinks  it 
too  severe  to  insist  on  the  repetition,  seeing  that,  1°  one  oil  is 
probably  a valid  substitute  for  another,  even  where  there  is 
([uestion  of  a sacrament  f 2°  that  there  is  here  question  of  a 
rite,  the  omission  of  which  does  little  or  no  injury  j and  3° 
that  the  repetition  would  often  be  an  occasion  of  murmur  or 
scandal.^  To  guard  against  mistake,  the  rubric  here  directs 
that  the  vessels  containing  the  holy  oils  be  marked  with 
letters,  so  as  to  be  easily  distinguished. 

*260.  They  should  be  of  silver,  or,  at  least,  of  tin  or 
pewter  j they  must  not  be  of  glass  or  any  other  brittle  mate- 
rial, lest  they  be  broken  and  the  contents  spilled  j nor  of  iron, 
brass,  or  other  very  oxidable  metal,  from  which  the  oil  would 
easily  contract  iinpurities.® 

$ XXXVII. — Ad  usum  vero  quotidianum  minora  habeantur  vaseula 
ex  argento,  si  fieri  potest,  aut  stanno,  sive  separata,  sive  etiam  conjuiic- 
ta ; apte  tamen  distincta,  et  bene  cooperta,  et  cum  suis  inscriptionibus, 
ut  supra,  lie  Parochus  aberret,  et  unum  pro  altero  sumat,  quod  cavere 
debet  diligenter. 

*261.  Besides  the  vessels  for  containing  the  yearly  supply, 
there  should  be  smaller  ones  to  contain  what  may  be  required 
for  daily  use.  The  material  prescribed  by  the  rubric  for  these 
is  the  same  as  for  the  others,  but  being  much  smaller,  they  can 
be  had  of  silver  at  much  less  expense ; and  few  are  made  of 
any  other  material.  They  may  be,  according  to  the  rubric, 
either  separate  or  joined  together.  In  missionary  countries 
they  are  usually  made  to  be  joined  by  a screw  5 and,  with  a 
thhd  compartment  containing  the  “ oleum  infirmorum,”  like- 
wise screwed  on,  they  form  a cylinder  about  one  inch  in 
diameter,  and  three  or  three  and  a-half  inches  long,  commonly 
called  oilstocks.^’  The  compartments  are  perfectly  distinct, 
and  marked,  each  with  its  appropriate  letter. 

*262.  It  was  usual  to  put  only  a single  letter  on  each — I, 
on  that  containing  the  oleum  Infirmorumj”  B,  on  that  con- 
taining the  ‘‘oleum  Catechumenorum,^’  or  oleum  Baptizan- 
dorum  5 and  C,  on  that  containing  the  Chrism.  This,  we 

1 St.  Lig.,  lib.  vi.  n.  162  et  709.  Vid.  chap.  xv.  $ iii. 

2 Tit.  X.  n.  19.  ^ Vid.  chap.  xv.  § iii. 

^ Cours  Ahrege,  partie,  chap.  i.  $ i.  n.  8,  note. 

^ Vid.  Barufl^b  tit.  x.  n.  16  et  seq. 


$ XXXVIII.  265.] 


HOLY  OILS. 


99 


may  observe,  is  hardly  sufficient,  for  it  might  easily  happen 
that  the  compartment  marked  0 would  be  mistaken  for  that 
containing  the  olenm  Cateclmmenornm  and  to  our  certain 
knowledge  the  mistake  was  actually  made  in  some  instances. 
It  is  much  better,  therefore,  to  have  the  first  two  or  three 
letters  engraved  on  each — as,  INF.,  OAT.,  CHR.  St. 
Charles  ordered  the  inscriptions  to  be  respectively : OHR., 
OATH.,  and  EXT.  UNO.^ 

We  may  observe,  also,  that,  although  formerly  it  was  con- 
venient for  priests  in  Ireland  to  have  the  three  joined  to- 
gether, there  is  now  no  reason  why  the  two  recpiired  for 
baptism  should  not  be  kept  apart  from  the  third,  which  is 
required  for  the  sick.^ 

$ XXXVIII. — In  ea  igitur  ex  majoribus  va.sculis  Chrismatis  et  Olei, 
quod  sufficiat,  infundatur,  atque  ut  eftusionis  periculum  caveatur,  com- 
raodum  erit  in  his  vasculis  bombacium,  seu  quid  simile  habere^  Oleo 
sacro  et  Chrismate  separatim  perfusum,  in  quo  pollex,  cum  opus  est,  ad 
inungendum  immittatur. 

*263.  The  oilstocks  should  always  be  provided,  as  here 
directed,  with  a little  cotton,  or  some  like  material,  which 
may  absorb  the  oil,  and  thus  prevent  the  danger  of  effusion  ; 
and,  at  the  same  time,  when  pressed  with  the  thumb,  yield 
enough  for  the  unctions.  A little  flax,  or  a small  piece  of 
sponge,  would  do  equally  well.^ 

*264.  The  rubric  supposes  that  a little  is  poured  into  the 
oilstocks  out  of  the  larger  vessels  as  occasion  may  require  j 
but  it  may  happen  that  the  priest  has  no  vessels  except  the 
oilstocks,  and  that  there  is  no  other  supply  for  the  year 
except  what  is  put  into  them  when  the  oils  are  distributed 
after  Holy  Thursday.  If  the  supply  be  insufficient,  he  must, 
in  this  case,  either  go  to  the  cathedral  to  have  the  oilstocks 
replenished,  or  add  a little  unblessed  oil  in  the  manner 
already  mentioned."* 

*265.  Tliere  is  no  reason,  however,  why  every  parish 
church  should  not  have  its  supply  of  holy  oils  as  well  as  its 
baptismal  font.  The  larger  vessels  should  be  filled  at  the 
place  of  distribution,  and  brought  back  in  time  for  Holy 
Saturday.®  In  fact,  the  quantity  which  oilstocks  of  the 
usual  size  could  contain,  would  hardly  suffice  for  the  bene- 
diction of  the  font  on  that  day,  to  say  nothing  of  what  is 

^ Act.  Eccl.  Medial.,  Instruct.  Supell.  Eccles.,  lib.  ii.  pag.  530. 

® Vid.  inf.  $ xxxix. 

3 Barutf.,  tit.  x.  n.  22,  23.  Catal.,  tit.  ii.  cap.  i.  $ xxxviii.  n.  i. 

* Supra,  n.  257.  ® Vid.  supra,  n.  251, 


100 


SACRAMENT  OF  BAPTISM. 


[cu.vr.  III. 


required  for  tlie  vigil  of  Pentecost,  or  may  be  necessary  at 
other  times  for  blessing  the  baptismal  water.^  It  is  hardly 
possible,  therefore,  to  carry  out  what  is  prescribed  by  a pre- 
ceding rubric  regarding  the  water  to  be  used  in  baptism,^ 
without  attending  to  what  is  here  prescribed  regarding  the 
oils. 

XXXIX. — Hsec  vascula  ita  parata,  in  loco  proprio,  honesto,  ac 
mundo,  sub  clave  ac  tuta  custodia  decenter  asserventur,  ne  ab  aliquo, 
nisi  a Sacerdote,  temere  tangantur.  aut  eis  sacrilege  quispiam  abuti 
possit. 

266.  At  the  end  of  the  Mass  at  which  the  holy  oils  are 
blessed,  the  bishop  admonishes  the  priests  to  keep  them 
carefully,  as  the  canons  prescribe.^  The  oil  and  chrism  used 
in  baptism  should  be  kept  under  lock  and  key,  and  if  possi- 
ble in  the  baptistery,  which  is  undoubtedly  the  best  place  for 
them.'^  St.  Charles  gives  very  minute  instructions  on  this 
subject.  He  would  have  the  vessels  inclosed  in  a box  with 
the  lid  fitting  closely,  and  kept  in  what  he  calls  a ciborium,” 
which  means  a kind  of  press  or  safe,  erected  over  the  font.'’’ 

If  they  cannot  be  conveniently  kept  in  the  baptistery,  they 
should  be  kept  at  least  somewhere  within  the  church.  Pdie 
rubric,  it  is  true,  does  not  mention  the  church,  but  this  must 
be  understood  from  the  words  it  uses,  and  from  the  universal 
custom,  as  is  observed  by  the  continuator  of  Gardellini,  in  a 
note  to  a decree  of  the  Sacred  Congregation  in  this  matter.® 
Perhaps  the  reason  why  the  rubric  does  not  say  that  the  place 
must  be  within  the  church  is,  because  the  baptistery  (in  which 
they  certainly  may  be  kept)  is  in  some  instances  a building 
apart  from  the  church.’’’  They  cannot  be  put  into  the  taber- 
nacle with  the  Blessed  Sacrament,  as  was  decided  by  the  Sacred 
Congregation  of  Bishops.®  But  it  is  recommended  by  many 
to  place  them  in  a safe  near  the  altar,  where  the  Blessed 
Sacrament  is  kept,  as  there  would  thus  be  a lamp  burning 
before  or  near  them.® 

*267.  Priests  are  permitted  to  keep  the  oleum  infir- 

morum  in  their  houses,  when  they  live  at  a considerable 

^ Vid.  chap.  ix.  $ vi.  ^ Supra,  n.  158. 

3 Pontificale  Romanum,  p.  iii.,  De  Officio  in  Feria  V.  Cocnce  Domini, 
in  fine.  ^ Baruff.,  tit.  x.  n.  24. 

® Instr.  Supell.  Feel.,  lib.  ii,  pars.  ii.  p.  530,  Concil.  Prov.  iv.  p. 
p.  108.  ® 16  December,  1826,  in  una  Gandav.,  Dub.  Quees.  iii.  n.  4623. 

Vid.  supra,  n.  239. 

® 3 Maii,  1693,  cit.  apud  Caval.,  tom.  iv.  cap.  vi..  Deer.  xiii.  n.  i. 

® Cfr.  Annotat.  cit.  in  Deer.  Sac.  Cong.,  16  Dec.  1826. 


$ XL.  269.] 


THE  HOLY  OILS. 


101 


distance  from  tlie  church/  and  in  the  country  parishes  of 
Ireland  they  generally  do  so  5 but  the  same  reason  does  not 
exist  fur  keeping  along  with  it  the  oil  and  chrism  used  in 
baptism.  These,  except  in  rare  cases,  can  be  used  only  in 
the  church/  and  w^e  are  convinced  that  the  exceptional 
cases  are  not  sufficient  to  justify  a priest  in  keeping  them  in 
his  house.  Hence,  w^e  think  that  a little  vessel  of  silver,  con- 
taining the  oleum  infirmonim”  alone,  might,  in  most  cases, 
be  conveniently  substituted  for  the  oilstocks  that  have  been 
hitherto  in  use  5 two  other  little  vessels  of  the  same  kind,  for 
the  chrism  and  oil  of  catechumens,  being  kept  in  the  baptis- 
tery, or  in  a safe  near  the  altar  of  the  Blessed  Sacrament. 
In  England  the  Synod  of  Westminster  has  ordered  that  in 
all  new  churches  a proper  place  be  prepared  for  them  in  the 
baptistery.^ 

268.  Laics  are  not  permitted  to  touch  these  vessels  unless 
in  case  of  necessity.  BarnlFaldi  says  that  a laic  is  guilty  of 
grievous  sin  if  he  does  so.^  This  decision  seems  to  us  very 
severe.  The  offence,  we  think,  does  not  exceed  a venial  sin, 
unless  where  there  is  contempt.  At  all  events,  the  decision 
must  be  understood  of  the  case  in  which  they  actually  contain 
the  holy  oils ; for  as  they  are  not  consecrated,  nor  even  bless- 
ed, there  seems  no  reason  why  they  may  not  when  empty  be 
handled  by  any  one.® 

The  sacrilegious  abuse  here  referred  to  is  probably  that  of 
applying  the  holy  oils  to  medicinal  purposes,  or  as  channs, 
etc.  It  appears  from  several  canons  that  such  supertitious 
practices  prevailed  at  certain  periods/  and  hence  in  the 
admonition  of  tlje  bishop  already  mentioned,  the  priests  are 
specially  warned  to  guard  against  this  profanation.’’^ 

$ XL. — Parochus,  quantum  fieri  potest,  curet,  ne  per  laicos,  sed  per 
se,  vel  per  aliuni  Sacerdotem,  vel  saltern  per  alium  Ecclesiae  ministrum 
li£Bc  Olea  del'erantur  : caveat  item,  ne  de  iis  quicquam  ulli  uuquam  tribuat 
cujusvis  rei  prajtextu. 

269.  The  preceding  rubric  is  to  guard  against  any  sacri- 
legious abuse  of  the  holy  oils.  This  is  to  secure  due  rever- 
ence for  them.  Catalani  cites  a series  of  canons  and  decrees, 
from  the  fomlh  council  of  Carthage,  in  398,  downwards  for 

* Sac.  Cong.,  16  Dec,  1826,  in  una  Gandav.,  ad  Duh.  Quces.  iii.  n. 
4623,  2 Vid.  chap.  iv.  $ xxviii. 

® Dec.  xvi.  J)e  Baptisnio,  2P. 

••  Tit.  X.  n.  25.  ® Vid.  chap.  xi.  $ v. 

® Cfr.  Catal.,  tit  ii.  cap.  i.  $ xxxix.  n.  ii.  et  seq. 

’’  Poutificaie  Komanum,  loc.  cit. 


102 


SACRAMENT  OF  BAPTISM. 


[CHAP.  III. 


several  centuries,  ordering  that  none  but  priests,  or  others  in 
holy  orders,  should  carry  the  holy  oils  from  the  place  where 
they  are  distributed  to  the  several  churches.^  In  the  four- 
teenth century  the  practice  had  been  introduced  of  allowing 
them  to  be  carried  by  inferior  clerics  5 but  this  was  forbidden 
by  several  provincial  councils,  amongst  the  rest,  by  that  of 
Milan,  under  St.  Charles.^  The  present  rubric  requires  the 
ancient  discipline  to  be  observed  as  far  as  possible. 

By  ministrum  Catalani^  thinks  we  should  understand  a 
deacon  or  subdeacon.  BarulFaldi^  allows  it  to  include  inferior 
clerics.  At  all  events,  it  is  plain  from  the  words,  quantum 
fieri  potest,”  that  the  rubric  permits  the  oils  to  be  carried  by 
an  inferior  cleric,  or  even  by  a laic,  when  no  other  can  be  had.® 
None  is  to  be  given  away  under  any  pretence,  and  this  for  the 
reason  akeady  stated.® 

$ XLI. — Sal,  quod  in  os  baptizandi  immittendum  est,  sit  benedictum 
sua  ppculiari  benedictione,  quae  infra  praescribitur ; neque  utatur  sale 
exorcizato  ad  benedicendam  aquam ; sitque  prius  bene  confractum  et 
attritum,  siccum  ac  mundum.  Sal  ita  benedictum  nemini  tradatur, 
neque  etiain  iis  qui  benedicendum  attulerint  reddatur,  sed  ad  alios  bap- 
tizandos  servetur,  aut  in  sacrarium  abjiciatur. 

270.  According  to  Martene,'’'  no  mention  is  made  of  the 
salt  given  to  the  catechumens,  by  any  of  the  early  Greek 
Fathers,  except  Origen,  who  seems  to  make  an  allusion  to  it 
once,  nor  is  it  mentioned  in  the  Euchologium  of  the  Greeks. 
But  amongst  the  Latins  its  use  dates  from  the  earliest  times. 
It  is  distinctly  mentioned  by  St.  Augustine  in  his  Confessions, 
by  Venerable  Bede,  and  subsequent  writers.®  It  should  be 

sal  naturale,”  ® that  is,  such  as  is  used  for  seasoning  food, 
and  as  is  commonly  understood  by  the  word  itself  without  an 
adjunct. 

*271.  There  are  two  benedictions  of  salt  given  in  the 
Ritual — one  for  baptism,  the  other  for  holy  water  j and  care 
must  be  taken  that  the  salt  used  in  baptism  has  been  blessed 
according  to  the  special  form  given  hereafter.^®  It  should  be 
reduced  to  a fine  powder,  as  is  here  directed  by  the  rubric,  so 
that  a very  small  quantity  may  be  easily  administered. 

’ Loc.  cit.  $ xl.  n.  i.  et  ii.  Cfr.  Caval.,  tom.  iv.  cap.  xxvi.  De  Sacris 
Oleis,  in  Deer.  i.  n.  iii.  et  iv. 

2 Act.  Eccl.  Mediol.,  pars  i.  Concil.  Provin.  ii.  Dec.  ix.  p.  52,  et  pars 
ii.  Svnod.  Dioec.  ii.  Dec.  xiv.  p.  270.  ® Loc.  cit.  n.  iv. 

* Tit.  X.  n.  29.  ® Vid.  chap.  xv.  $ xiii.  ^ ® Supra,  n.  268. 

7 De  Ant.  Eccl.  Bit.,  lib.  i.  cap.  i.  art.  vi.  n.  xiv. 

* Cit.  apud  Martene,  ibid.  ® Baruff.,  tit.  x.  n.  33.  Catal.,  tit.  ii. 

cap  i.  $ xli.  n.  iii.  Cap.  iv.  ^ v. 


$ XLV,  275.] 


THE  BLESSED  SALT. 


103 


What  is  blessed  at  one  time  may  serve  for  several  baptisms, 
if  it  be  kept  clean  and  dry  j but  the  rubric  directs  that  it  be 
kept  exclusively  for  this  purpose,  or  else  thrown  into  tbe 
sacrarium,  and  not  given  away  under  any  pretext,  most  prob- 
ably lest  it  might  be  employed  for  some  superstitious  pur- 
pose.^ It  must  not  be  given  even  to  those  who  may  liave 
brought  it  to  be  blessed.  If  they  wash  to  have  some  blessed 
salt,  the  priest  may  bless  some  for  them,  using  the  benedic- 
tion given  in  the  Ritual,  or  at  the  end  of  the  Missal,  Ad 

quodcumque  comestibile.”  ^ 

$ XLII. — Cum  igitur  Baptismi  Sacramentum  jam  administrandum 
est,  baec  in  promptu  esse  debent. 

272.  The  rubric  now  gives  a summary  of  the  things  that 
should  be  at  hand  in  the  baptistery,  or  in  a convenient  place 
near  the  font,  w^hen  baptism  is  about  being  conferred.  The 
priest  who  is  to  perfonn  the  ceremony  should  carefully  read 
over  this  siimmaiy,  and  see  that  everything  required  is  in 
readiness,  so  that  there  may  be  no  inteixuption  or  delay  when 
he  lias  once  commenced.^ 

$ XLIII. — Vasculasacri  Olei  Catechumenorum,  et  Chrismatis. 

*273.  It  would  be  convenient  to  have  a table  near  the 
font,  on  which  several  of  the  things  required  might  be  placed 
before  the  commencement  of  the  ceremony.  Amongst  these 
should  be  the  small  vessels  containing  the  oil  and  chrism, 
which  have  been  before  described.^ 

$ XLIV. — Vasculura  cum  sale  benedicendo,  vel  jam,  ut  dictum  est, 
benedicto. 

*274.  The  salt  is  required  soon  after  the  commencement, 
and  before  the  child  is  admitted  within  the  church.  This 
vessel,  then,  which  may  be  a small  plate  or  salver,  should  be 
placed  on  a table  within  tjie  porch,  or  near  the  door,  accord- 
ing to  circumstances,®  or  it  may  be  held  by  a clerk. 

5 XLV. — Vasculum,  seu  cochlear  ex  argento,  vel  alio  metallo  nitidum. 
ad  aquam  Baptismi  fuudeiidam  super  caput  baptizandi,  quod  nulli  prae- 
terea  alii  usui  deserviat. 

*275.  The  water  should  be  poured  on  the  head,  not  with 
th(*  hand,  btit  out  of  a ladle  or  small  vessel  provided  for  this 
j»ur|)os(*,  and  used  for  no  other.  This  vessel,  according  to 
our  rubric,  should  be  of  silver,  or  some  other  metal  not  easily 

* Baruff.,  n.  34.  Catal.,  1.  c.  n.  iv.  ® De  Herdt,  pars  vi.  ri.  4,  ii. 

2 Baruff’.,  n.  30,  37.  ‘‘  Supra,  n.  261.  ^ Vid.  infra,  § liv. 


104 


SACRAMENT  OF  BAPTISM. 


CcHAP.  in. 


tarnisliecl.  It  may  be  made  also  of  shell,  according  to 
Baruflaldid  Pewter  or  tin  (stanmim)  is  mentioned  by  many  ^ 
as  a suitable  material ; and  that  it  is  so  may  be  inferred  from 
the  rubric  regarding  the  vessels  for  containing  the  holy  oils.^^ 

St.  Charles  gives  minute  instructions  as  to  its  form.  Ac- 
cording to  these,  it  should  be  furnished  with  a pretty  long 
handle,  somewhat  bent,  and  a lip  or  spout,  through  which  the 
water  might  be  easily  poured  in  a gentle,  steady  stream.^  It 
should  be  also  large  enough  to  hold  what  may  suffice  for  a 
single  baptism,  as  it  would  be  inconvenient  to  be  obliged  to 
dip  it  into  the  font  while  pronouncing  the  form.^ 

$ XLVI. — Pelvis,  seu  bacile  ad  excipiendam  aquam  ex  capite  de- 
fluentem,  nisi  statim  in  sacrarium  defluat. 

*276.  Nothing  is  prescribed  as  to  the  material  of  this  basin. 
It  may  be  of  earthenware,  but  should  be  reserved  for  the  use 
of  the  baptistery  exclusively.  We  have  already  seen,  how- 
ever, that  the  sacrarium  may  be  situated  so  as  to  render  any 
such  vessel  unnecessary.® 

$ XLVII. — Gossipium,  alio  nomine  bombacium,  seu  quid  simile,  ad 
abstergenda  loca  sacris  Oleis  inuncta. 

*277.  The  cotton,  flax,  or  other  material  to  be  used  for 
wiping  the  parts  anointed,  should  be  placed  on  a small  dish 
or  salver  beside  the  holy  oils  on  the  table.  When  used,  it 
should  be  put  back  again  on  the  dish,  and  after  the  ceremony 
is  concluded  it  should  be  burned,  and  the  ashes  thrown  into 
the  sacrarium.’^ 

XLVIII. — Stolae  du8&,  nbi  commode  haberi  possunt,  una  violacea, 
et  altera  alba,  ut  infra  notatur,  mutanda;  sin  minus,  una  saltern  ad- 
hibeatur. 

*278.  Barufialdi  justly  observes  that  there  are  few  churches 
so  poor  as  not  to  be  able  easily  to  provide  the  two  stoles  re- 
quired for  the  ceremony,  and  is  very  severe  on  the  negligence 
or  parsimony  of  those  pastors  who  fail  to  do  so.®  The  white 
stole  may  bo  left  on  the  table  beside  the  font  j the  violet  stole 
is  put  on  with  the  surplice  at  the  commencement,  and  ex- 
changed for  the  white  one  at  the  proper  time.® 

*279.  The  present  rubric  tolerates  the  use  of  the  same 
stole  during  the  whole  ceremony.  In  this  case  it  may  be 

^ Tit.  X.  n.  39.  ^ BarufF.,  1.  c.  De  Herdt,  pars  vi.  n.  4.  iii. 

3 Supra,  n.  260.  Act.  Eccl.  Medial.,  pars  iv.  Inst.  Fab.  Eccl., 

cap.  xix.  De  Baptisterio,  pag.  480.  ^ Barnff.,  1.  c.  De  Herdt,  1.  c. 

^ Supra,  n.  182.  ’ Vid.  infra,  chap.  iv.  ^ xxiv. 

* Tit.  ii.  n.  54,  et  tit.  x.  n.  41.  ® Chap.  iv.  $ xv. 


$ L.  282.] 


SUMMARY  OF  REQUISITES. 


105 


either  white  or  violet,  but  we  should  prefer,  with  Falise^ 
and  De  Herdt,  who  cites  the  pastoral  of  Bruges,^  to  have  it 
double — white  on  one  side,  and  violet  on  the  other — so  that 
it  might  be  reversed  at  the  time  marked  for  the  exchange, 
and  thus  be  equivalent  to  two  stoles.  Baruffaldi^  seems  to  rep- 
robate the  use  of  this  double  stole  ; but,  on  examining  his 
words,  it  will  be  seen  that  he  does  so  only  when  it  is  adopted 
as  a matter  of  choice,  or  from  a motive  of  parsimony,  in  pref- 
erence to  two  distinct  stoles  j but  he  does  not  imply  that  it 
is  not  preferable  to  a single  stole  of  one  color. 

XLIX. — Medulla  panis,  qua  inuncti  Sacerdotis  digiti,  cum  manus 
lavat,  abstergantur ; et  vas  pro  manum  lotione  post  Baptismum,  quod 
huic  tantum  usui  deservire  debet. 

*280.  A crumb  of  bread,  or  a little  dr}^  meal,  is  the  best 
means  of  removing  the  oil  from  the  fingers.  This,  as  well 
as  the  basin  for  washing  the  priest’s  hands,  may  be  placed  on 
a corner  of  the  table  already  mentioned,  or  in  any  other  con- 
venient place  in  the  baptistery.  The  nibiic  seems  to  require 
that  the  basin  be  reserved  for  this  use  exclusively.  At  least 
it  should  not  be  used  for  any  merely  profane  purpose ; but 
we  would  not  condemn  its  being  used  for  receiving  the  w^ater 
flowing  from  the  head,  and  conveying  it  to  the  sacrarium.*^ 

*281.  It  is  strange,  as  Catalani  observes,®  that  the  rubric, 
notwithstanding  its  minuteness,  makes  no  mention  of  the 
towel,  which,  manifestly,  should  be  in  readiness  for  drying  the 
hands.  There  should  be  another  towel  also  for  the  purpose 
of  diyiug  the  child’s  head  after  the  water  has  been  poured  on 
it.® 

$ L. — Alba  vestis  in  modum  pallioli,  seu  linteolum  candidum,  infantis 
capiti  imponendura. 

*282.  It  is  the  custom  in  most  places  for  the  parents  or 
sponsors  to  bring  with  them  this  white  linen  garment.  It  is 
usually  a piece  of  plain  linen,  about  the  size  of  a small  hand- 
kerchief, though  it  was  fonnerly  a complete  garment,  which 
was  worn  by  the  neophytes  for  some  time  after  their  baptism."^ 
It  should  be  placed  on  the  table  beside  the  holy  oils,  so  as 
to  be  at  hand  when  required.  It  would  be  well  to  have  one 
or  two  at  all  times  in  the  baptistery,  lest  in  some  instance 
those  who  bring  the  child  should  come  without  one.® 

^ Du  Sacrement  de  Baptime,  $ i.  n.  10.  ^ p^rs  vi.  n.  4,  vi. 

^ Loc,  cit.  ^ Supra,  n.  IHIl.  ® Tit.  ii.  cap.  i.  ^ xlvii.  n.  1. 

® Baruff.,  tit.  x.  n.  48.  Vid.  infra,  cliap.  iv.  ^ xvii. 

^ Vid.  chap.  iv.  $ xxii.  » Baruff.,  tit.  x.  n.  45. 


106 


SACRAMENT  OF  BAPTISM. 


[chap.  III. 


$ LI. — Cereus,  seu  candela  cerea,  baptizato  ardens  tradenda. 

*283.  The  wax-candle,  as  well  as  the  linen  garment,  is 
presented  by  the  parents  or  sponsors,  according  to  the  custom 
existing  in  many  places.^  Such  a custom  might  be  made 
a convenient  means  of  supplying  wax-candles  for  the  use  of 
the  altar  in  parishes  where  no  provision  exists  for  the  purpose. 
The  candle  should  be  placed  on  the  table  with  the  rest.  The 
rubric  does  not  require  that  it  be  lighted  from  the  commence-, 
ment  of  the  ceremony,  though  this  is  prescribed  in  some' 
rituals,  as  in  that  of  Ghent.^  St.  Charles,  in  his  instructions,^' 
required  that  during  the  ceremony  there  should  be  two  lighted 
candles  on  the  table,  or,  if  convenient,  on  the  altar  of  the 
baptistery.  In  this  matter  each  one  may  follow  the  approved 
custom  of  his  diocese,  but  the  rubric  requires  no  more  than 
that  the  candle  be  burning  when  it  is  presented  by  the  priest. 

$ LII. — Hie  denique  Ritualis  liber  sit  paratus ; et  item  liber  Baptis- 
malis,  in  quo  baptizati  describuntur. 

*284.  The  ritual  to  be  used  is  no  other  than  the  Roman. 
We  have  already  discussed  the  obligation  of  observing  what 
it  prescribes,  as  far  as  cu’cumstances  permit."*  Generally 
speaking,  there  can  be  nothing  to  prevent  an  exact  compliance 
with  all  that  it  prescribes  regarding  baptism  when  solemnly 
administered  in  the  church.  The  ritual  itself  warns  the 
minister  not  to  trust  too  easily  to  his  memory,  but  to  recite 
everything  out  of  the  book,®  which  he  should,  therefore,  have 
at  hand,  as  he  is  here  directed.  He  should  have  in  readiness 
also  the  baptismal  register,  in  which  he  is  to  inscribe  the 
names  of  the  baptized  and  of  the  sponsors,  in  the  manner 
prescribed  at  the  end  of  the  ritual. 

$ LIII. — Omnibus  igitur  opportune  prseparatis,  Sacerdos  ad  tanti 
Sacrament!  administrationem,  lotis  manibus,  superpelliceo  et  stola  vio- 
lacea  indutus,  accedat;  Clericum  unum  seu  plures,  si  potest,  secum 
adhibeat,  superpelliceo  pariter  indutos,  qui  sibi  ministrent. 

*285.  All  things  being  prepared,  both  in  the  baptistery 
and  at  the  church  porch,  the  priest,  already  vested  in  soutane,® 
washes  his  hands,  and  then  puts  on  a surplice  and  violet 
stole.  Baruffaldi’’'  would  prefer  that  he  should  vest  and 
unvest  at  the  font,  but  we  believe  the  sacristy  will,  generally 

^ Baruff.,  n.  49.  Catal.,  tit.  ii.  cap.  i.  $ li. 

2 De  Herdt,  pars  vi.  n.  5.  xx. 

3 Act.  Eccles.  Mediol.,  pars  iv.  § De  iis  quee  Parochus  servet  et  paret 

antequam  Baptismum  ministret,  pag.  415.  ^ Vid.  chap.  i.  n.  65,  et  seq. 

Supra,  n.  133.  Vid.  supra,  n.  119.  Tit.  x.  n.  54. 


$ LlV.  288.]  CANDIDATES  AT  THE  CHURCH  DOOR. 


107 


speaking,  be  found  the  most  convenient  place,  the  vestments 
being  usually  kept  there.  The  clerk  or  clerks  who  are  to 
attend  him,  should  be  already  vested  in  soutane  and  surplice,^ 
and  be  prepared  to  present  him  with  the  water  and  towel, 
and  assist  him  in  vesting. 

*286.  Should  baptism  be  administered,  as  is  often  the 
case,  immediately  after  Mass,  it  may  be  asked,  whether  the 
priest  may  not,  in  such  circumstances,  retain  the  alb  and  stole, 
having  laid  aside  the  chasuble  and  maniple.  We  think  that 
in  strictness  he  may,  especially  since,  according  to  Oatalani,^ 
the  surplice  is  but  a substitute  for  the  alb,  which  was  formerly 
in  use.  He  cannot  do  so,  however,  unless  the  stole  be  violet, 
as  is  plain  from  the  rubric  j and  again,  the  trouble  of  chang- 
ing it  for  a white  stole  at  the  time  marked^  will  be  much 
greater  in  consequence  of  its  being  fastened  by  the  cincture."^ 
We  think,  therefore,  that,  in  the  case  supposed,  it  is  not  only 
more  in  accordance  with  the  letter  of  the  rubric,  but  on  the 
whole  more  convenient  for  the  priest  himself,  to  lay  aside  the 
alb  and  put  on  a surplice. 

287.  No  mention  is  made  in  our  text  of  the  cap  or  berretta, 
but  De  Herdt  says  that  the  priest  goes  towards  the  porch 
‘Hecto  capite  et  junctis  manibus.”®  The  Ritual  of  Toulon® 
also  prescribes  that  the  priest  wear  his  cap  at  the  commence- 
ment, and  directs  him  at  what  parts  he  is  to  uncover  after- 
wards during  the  ceremony.  We  shall  give  these  directions 
as  they  occur  under  each  rubric.  They  are  the  same,  with 
one  or  two  exceptions,  as  those  giv^en  in  the  Roman  Ritual 
regarding  the  use  of  the  mitre  when  the  bishop  baptizes.'^' 
The  priest  may,  if  he  chooses,  wear  his  cap  according  to  the 
directions  thus  given ; but  we  think  the  silence  of  our  rubric 
on  the  point  is  sufficient  to  show  that  there  is  no  obligation 
of  wearing  the  cap  at  any  part  of  the  ceremony. 

^ LTV. — Ita  paratiis  accedat  ad  limen  Ecclesiae,  ubi  foris  expectant 
qui  infantem  detulerunt. 

288.  The  priest  thus  vested,  and  preceded  by  the  clerk  or 
clerks,  advances  to  the  door  or  porch  of  the  church,  being 
careful  to  make  the  usual  reverences  in  passing  the  high  altar, 
or  any  other  on  his  way.  Those  who  present  the  child  for 
baptism  should  be  in  waiting  at  the  door,  for  the  rubric 
clearly  su})poses  that  it  is  kept  outside  the  church  until  it  is 

* Vid.  supra,  n.  12(5, 127.  ^ Tit.  ii.  cap.  i.  $ liii.  n.  ii. 

^ Intra,  chap.  iv.  ^ xv.  Vid.  supra,  n.  12:5. 

^ I’ais  vi.  n.  5,  i.  Jidpteme,  tit.  ii.  $ ii.  ’ Vid.  ciuq).  viii.  $ iv. 


108 


SACRAMENT  OF  BAPTISM. 


[chap.  hi. 


introduced  with  the  ceremony  mentioned  hereafter.^  It  may 
be  brought,  however,  within  the  porch,  if  there  be  one,  as  it 
is  still  outside  the  church.^  The  candidates  for  baptism  were 
kept  outside  the  church,  or  place  of  assembly  of  the  Chris- 
tians, even  from  the  earliest  times,  as  is  proved  from  Tertul- 
lian,  De  Cor.  Mil.,  cap.  3,  and  St.  Cyril  of  Jerusalem,  Catech. 
1,  refeiTed  to  by  the  Catechism  of  the  Council  of  Trent, 
which  assigns  the  reason  of  the  exclusion  in  these  words : 
The  person  to  be  baptized  is  carried,  or,  as  also  happens, 
conducted,  to  the  door  of  the  church,  and  is  strictly  forbid- 
den  to  enter,  as  unworthy  to  be  admitted  into  the  house  of 
God,  until  he  shall  have  cast  off  the  yoke  of  the  most  de- 
grading  servitude,  and  devoted  himself  unreservedly  to 
Christ  the  Lord,  and  to  his  most  just  sovereignty.’^  ^ 

*289.  But  what  is  to  be  done  if  there  be  no  porch,  and  if 
the  state  of  the  weather,  or  other  circumstances,  should  make  a 
strict  compliance  with  the  rubiic  seriously  inconvenient  1 In 
this  case,  we  think  the  child  may  be  brought  inside.  Indeed, 
this  is  expressly  permitted  by  the  Ritual  of  Toulon,"^  and  by 
the  rituals  published  for  the  use  of  several  dioceses  in  Bel- 
gium ; as  those  of  Mechlin,  Bruges,  Ghent,  etc.,  cited  by  De 
Herdt.^  The  child,  however,  should  be  kept  near  the  door, 
for  the  only  safe  rule  in  this  and  other  such  cases  is  to  ad- 
here to  the  rubric,  if  not  strictly,  at  least  as  far  as  circum- 
stances will  allow ; and  we  shall  see  that,  after  having  enter- 
ed the  church,  the  priest  and  sponsors  are  required  by  the 
rubric  to  recite  the  ‘‘Credo”  and  “Pater  Noster”  while  they 
are  going  to  the  font.^ 

§ LV. — Interroget,  nisi  de  his  bene  sibi  constet,  an  sit  suse  Parochise, 
inasculus,  an  foeinina,  an  sit  domi  baptizatus,  et  a quo,  et  quam  rite,  et 
qui  sint  compatres  qui  infantem  teneant,  pro  eoque  respondeant,  quos  pie 
ac  decenter  assistere,  ac  prout  opus  fuerit,  pro  baptizando  ad  interroga- 
tiones  respondere  admoneat. 

290.  From  what  has  been  already  stated,  it  is  plainly  the 
duty  of  the  priest  to  ascertain  all  the  particulars  regarding 
the  child  presented  for  baptism,  which  he  is  here  directed  to 
ask,  viz.,  whether  it  belongs  to  his  parish,  because,  if  not, 
he  has,  generally  speaking,  no  right  to  baptize  it  j its  sex, 
because  of  the  name  to  be  given,  and  the  gender  to  be  used 
in  the  prayers,  and  because  it  is  congruous,  though  not  strictly 

^ Chap.  iv.  § viii.  ^ Baruff.,  tit.  x.  n.  .55. 

^ Pars.  ii.  cap.  ii.  n.  62.  Vid.  Decret.  Benedict!  XIII,  supra,  n.  243. 

^ Tit.  ii.  § i.  ^ Pars  vi.  n.  5,  i. 

^ Infra,  chap.  iv.  ^ x.  ’ Vid.  supra,  n.  194. 


$ LVi.  292.] 


NAME  TO  BE  GIVEN. 


109 


required,  that  the  sponsor,  if  there  be  only  one,  should  be  of 
the  same  sex  5 ^ whether  it  has  received  a private  baptism, 
and  from  whom,  that  he  may  know  whether  he  is  now  to 
baptize  it  absolutely,  or  conditionally,  or  at  all  j ^ who  are  the 
sponsors,  that  he  may  know  whether  they  are  admissible,^  and 
that  he  may  instruct  them  how  to  assist  with  becoming  rev- 
erence, and  to  respond  to  the  interrogations. 

$ LVI. — Et  quoiiiam  iis  qui  baptizantur,  tanquam  Dei  filiis  in  Christo 
regenerandis,  et  in  ejus  inilitiani  adscribendis,  ndmen  iniponitur,  curet 
ne  obsccena,  fabulosa,  ant  ridicula,  vel  inaniuin  deoruin,  vel  irnpiorum 
ethnicorum  hoininum  noniina  iinponantur,  sed  potius,  quatenus  fieri  po- 
test, Sanctorum,  quorum  exemplis  Fideles  ad  pie  vivendum  excitentur, 
et  patrociniis  protegantur. 

291.  As  in  the  ancient  law,  names  were  imposed  in  circum- 
cision, so,  under  the  Christian  dispensation,  names  are  given 
in  baptism.'^  In  the  early  ages,  catechumens  were  required 
to  give  in  their  names,  and  have  them  inscribed  on  the  regis- 
ter of  the  church  for  some  time  before  receiving  baptism.^ 
From  this  it  is  inferred,  with  some  probability,  that  the  names 
given  in  baptism  were  frequently  imposed  or  adopted  long  be- 
fore.® It  is  certain,  at  all  events,  as  Martene  proves  at 
length,^  that  the  custom  of  giving  a name  in  baptism  prevail- 
ed from  the  beginning.  The  converts  from  paganism  usually 
laid  aside  their  old  names  and  received  others,  while  the 
children  of  Christian  parents  either  had  no  names  previously, 
or  changed  those  they  had  for  new  ones,  or  at  least  had  them 
again  imposed  and  ratified  in  baptism. 

*292.  The  priest  is  directed  by  the  rubric  to  take  care  that 
the  name  given  be  such  as  may  V>ecome  one  who  is  regenerat- 
ed in  Christ  and  enlisted  as  his  soldier.  To  the  person 
baptized,”  says  the  Catechism  of  the  (Council  of  Trent,  is 
‘‘  given  a name,  which  should  be  taken  from  some  one  whose 
eminent  piety  and  religion  have  given  him  a place  in  the 
‘^catalogue  of  the  saints;  for  this  similarity  of  name  will 
easily  serve  to  stimulate  to  the  imitation  of  his  virtues  and 
the  attainment  of  his  holiness,  and  to  hope  and  pray  that  he, 
“ who  should  be  the  model  of  liis  imitation,  may  also,  by  his 
advocacy,  become  the  guardian  of  his  safety  of  soul  and 
body.  Wherefore,  those  are  to  be  rej)rehended  who  so  in- 
dustriously  search  for,  and  distinguish  their  children  by,  the 

* Supra,  n.  222.  2 gnpra,  11.  174. 

3 Supra,  n.  229.  liuruff.,  tit.  x.  n.  64. 

Martene,  De  Ant.  Eccl.  Hit.,  lib.  i.  cup.  i.  art.  x. 

Maiteiie,  ibid.  ^ J^oc.  cit. 


110 


SACRAMENT  OP  BAPTISM. 


[chap.  III. 


names  of  lieatliens,  of  those  particularly  who  w'ere  the  most 
conspicuous  for  their  crimes ; for  they  thus  show  what  little 
regard  they  have  for  the  pursuit  of  Christian  piety,  who 
seem  to  be  so  enamored  with  the  memory  of  impious  men, 
as  to  wish  to  have  such  profane  names  everywhere  echo  in 
the  ears  of  the  faithful.”^ 

293.  The  names  of  the  Old  Testament  were  generally 
adopted  by  the  heretics  of  modern  times,  especially  b\^  the 
Puritans,  in  preference  to  the  names  of  Christian  saints.^ 
When  one  of  these  is  converted,  or  when  any  adult,  having 
a name  not  found  in  the  calendar  or  martyrology,  is  about  to 
receive  baptism,  there  may  be  some  difficulty  about  changing 
the  name.  Pffie  words  of  the  rubric,  as  Baruffaldi  observes,^ 
do  not  imply  a rigorous  precept,  but  an  admonition  to  the 
priest  to  do  what  he  can  to  have  every  one  baptized  by  the 
name  of  a saint ; and  should  it  happen  that  there  are  special 
reasons  for  giving  or  retaining  another  name — as  in  the  case 
where  an  inheritance  or  a legacy  might  be  made  to  depend 
on  it — the  priest  need  have  no  hesitation  in  allowing  it. 
Indeed  it  is  justly  observed  by  the  same  author,^  that  hardly 
a name  can  be  thought  of  which  has  not  been  borne  by  some 
one  of  the  faithful,  now  amongst  the  saints,  though  not  men- 
tioned in  the  calendar.  At  all  events,  a name  that  is  in- 
sisted on  may  be  easily  admitted,  by  adding  or  prefixing  to  it 
the  name  of  a saint.  The  name  received  in  baptism  may 
be  changed  in  confirmation  j and,  accordingly,  many  change 
the  names  they  had,  or  take  others  in  addition,  wdien  the}^  are 
confirmed.® 

§ LVII. — His  igitur  expeditis,  et  accepto  nomine  baptizandi,  positi, 
si  infans  fuerit,  super  brachium  dexteruin  illius  qui  eum  defert,  Parochiis 
ad  Baptismum  procedat,  in  bunc  modum  nominatim  interrogans. 

294.  The  infant  to  be  baptized  is  placed  so  as  to  rest,  or 
be  borne  up,  on  the  right  arm  of  the  person  holding  it  j and 
this,  as  Baruffaldi  states,®  for  the  greater  convenience  of  the 
minister,  and  because  the  right  arm  is  reputed  more  honor- 
able than  the  left.  The  Ritual  of  Toulon  directs  the  child  to 
be  held  by  the  godfather,  the  godmother  being  on  his  left, 
and  holding  it  at  the  same  time  by  the  feet.”^  Oatalani  also 
supposes  that  it  is  held  up  by  the  godfather.®  In  Ireland  it 

^ Pars  ii.  cap.  ii.  n.  76.  ^ Cfr.  Catal.,  tit.  ii.  cap.  i.  § Ivi.  n.  viii. 

3 Tit.  X.  n.  65.  ^ Loc.  cit.  n.  66. 

® Baruff.,  tit.  x.  n.  68.  Catal.,  tit.  ii.  cap.  i.  Ivi.  n.  ix. 

6 Tit.  X.  n.  70.  ’’  Tit.  ii.  § i.  n.  i.  ^ (jap.  ii.  $ ix.  n.  ii.  in  fine. 


$ Lvn.  294.]  HOW  INFANTS  ARE  HELD. 


Ill 


is  usually  held  up  by  the  godmother,  the  godfather  standing 
at  her  right.  The  priest  takes  his  place  at  the  door  opposite 
them,  standing  with  his  back  turned  to  the  high  altar,^  and 
with  his  cap  on,^  holding  the  ritual  in  his  hand,  or  having  it 
held  before  him  by  the  clerk,  proceeds  with  the  ceremony  as 
directed  in  the  order. 

^ Eit.  Leod.  apud  De  Herdt,  p.  vi.  n.  5,  iiL  ^ Kit.  Toul.,  1.  o. 


CHAPTER  IV. 


ORDER  FOR  THE  BAPTISM  OF  INFANTS  : ORDO  BAPTISM! 

parvhlorhm/^ 

§ I. — N.  Quid  petis  ah  Ecclesia  Dei?  Patrinus  respondet:  Fidem. 
Sacerdos  : Fides  quid  tihi  prcestat  f Patrinus  respondet : Vitam  ceternam. 
Sacerdos : Si  igitur  vis,  etc. 

295.  The  ceremonies  prescribed  by  the  ritual  to  be  ob- 
served in  baptism,  have  been  in  use  from  the  earliest  times, 
and  most  of  them  may  be  traced  to  the  apostolic  age,  as  is 
shown  by  abundant  extracts  from  the  Fathers  and  ancient 
liturgies,  given  by  Catalani  and  Martene,  but  they  were  not 
always  applied  in  the  same  order.  It  appears  from  the 
Ordines  ” given  by  Martene,^  that  the  unctions,  insufflations, 
etc.,  in  some  ancient  rituals,  precede,  and  in  others  follow,  the 
inteiTogations  or  catechetical  instructions  on  the  doctrines  of 
the  Christian  faith,  of  which  a profession  is  to  be  made  in 
baptism. 

This  practice  of  instruction,”  says  the  Catechism  of  the 
Council  of  Trent,  originated,  beyond  all  doubt,  in  the  com- 
mand  of  our  Lord  addressed  to  his  Apostles : ^ Go  ye  into 
‘ the  whole  world,  and  teach  all  nations  j baptizing  them  in 
^ the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
^ Ghost : teaching  them  to  observe  all  things  whatsoever  I 
^ have  commanded  you  ’ {Matth.  xxviii.  19,  20  ; Mark,  xvi. 
15) ; words  from  which  we  may  learn  that  baptism  is  not  to 
be  administered  until  at  least  the  principal  heads  of  our 
religion  are  explained.  But,  as  the  catechetical  form  con- 
“ sists  of  many  interrogations,  if  the  person  to  be  instructed 
be  an  adult,  he  himself  answers  j but  if  he  be  an  infant,  the 
sponsor  answers  according  to  the  prescribed  form,  and  makes 
the  solemn  engagement  for  the  child.”  ^ 

In  the  present  case,  then,  addressing  the  infant  by  its 
name,  the  priest  says : — (i.  e.,  Joannes,  Maria,  etc.) : Quid 


^ De  Antiquis  Fcclesice  Ritibus,  lib.  i.  cap.  i.  art.  xviii. 
Pars  ii.  cap.  ii.  n.  63,  64. 


$ I.  298.] 


LANGUAGE  TO  BE  USED. 


113 


petis  ah  Ecdesia  JDei  f The  sponsor  answers : Fidem.  Priest : 
Fides  quid  tibi  prcestat  f Sponsor : Vitam  ceternam.  Priest : 
Si  igitur  vis  ad  vitam  ingredi,  etc.,  etc. 

*296.  When  a great  many  names  are  given  to  an  infant, 
as  it  would  be  inconvenient  to  repeat  them  all  every  time  the 
letter  N is  marked  in  the  ritual,  the  priest  may  follow  the 
rule  laid  down  by  the  Council  of  Baltimore.^  In  the  first 
interrogation  he  may  mention  all  the  names  if  he  thinks  it 
expedient ; but  in  the  rest  of  the  ceremony  let  him  mention 
only  what  may  be  commonly  known  as  the  Christian  name, 
taking  care  that  all  be  inscribed  in  the  baptismal  register.^ 

*297.  According  to  Barufialdi,^  these  questions  are  to  be 
proposed  in  Latin,  exactly  as  they  are  given  in  the  ritual. 
But  a custom  has  pretty  generally  prevailed,  of  proposing 
them  in  the  vernacular,  or  at  least  of  repeating  them  in  the 
vernacular,  since  sponsors,  for  the  most  part,  are  unable  to 
answer  in  Latin.  The  editions  of  the  ritual  used  in  Ireland, 
England,  and  America,  give  a translation  of  the  questions 
and  answers  annexed  to  the  Latin  form.  That  which  has 
been  published  for  the  use  of  the  English  Church,  pursuant 
to  a decree  of  the  Synod  of  Westminster,^  does  not  differ  in 
tliis  respect  from  those  that  preceded.  The  compendium 
published  for  the  use  of  the  clergy  of  the  United  States,  like- 
wise gives  a translation  of  the  questions  in  ‘English,  French, 
and  German.  Tliis  compendium®  was  published  according 
to  a decree  of  the  third  Provincial  Council  of  Baltimore,  with 
the  approval  of  Gregor^'^  XVI. 

It  is  worthy  of  note,  that,  in  the  fourth  Provincial  Council 
of  Baltimore,  it  w^as  directed  that,  in  the  edition  of  the  ritual 
to  be  published,  there  should  be  inserted  at  the  foot  of  the 
page  a translation,  approved  by  the  archbishop,  of  certain 
interrogations  and  prayers,  so  that  it  might  be  used  when 
expedient — the  Latin  form^  however,  never  being  omitted; 
and,  in  the  decree  of  the  Hftli  Council,  which  approved  of  the 
ritual  published,  the  priests  were  strictly  ordered.  . . . “ Lati- 
“ nam  forrnam  precum  nunquam  omittere.^’® 

*298.  The  Congregation  of  Rites  has  been  several  times 
consulted  on  this  suliject,  and  has  invariably  insisted  on  a 

* Provinciale,  i.  Deer.  xiii.  ^ Vid.  Decret.  in  Appendice. 

3 Tit.  X.  n.  69,  and  Tit.  xi.  n.  2.  Derby,  1856. 

^ “ ExcerpUi  ex  liituali  Romano  pro  administratione  sacramentorum 
“ad  commodiorem  vsum  Missionariorum  in  Septentidonalis  Amerkm 
“ FixdcraUe  Provinciu.’^  Editio  terlia,  Baltiinori,  1860. 

® Deer.  viii.  q.  v.  in  Appendice. 


114 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


strict  adherence  to  the  form  given  in  the  Roman  Ritual. 
The  last  answer  we  have  seen  on  the  subject  is  given  to  a 
question  proposed  on  the  12th  September,  1857,  and  seems 
quite  decisive  against  the  lawfulness  of  translating  the  in- 
terrogations at  all : ‘‘  Utrum  in  collatione  baptism!  interroga- 
tiones  possint  fieri  vernacule,  vel  saltern  vernacule  iterari 
postquam  Latine  factse  fuerint  ? Resp. : Quoad  interroga- 
tiones  quae  baptism!  ordinem  praecedunt  vel  sequuntur,  ac 
pro  quibus  Rituale  nullam  exhibit  forniulam  : Affirmative. 
‘‘  Quoad  interrogationes  quae  in  ipsomet  baptism!  ordine 
occuiTunt,  ac  pro  quibus  formulae  in  Rituali  extant : Negative 
ad  utramgue  partem 

*299.  To  proceed  in  strict  conformity  with  this  decision, 
no  one  should  be  admitted  to  act  as  sponsor  who  is  not  in- 
structed to  answer  the  interrogations  in  Latin  j and  this  would, 
undoubtedly,  cause  great  inconvenience  and  great  dissatis- 
faction in  places  where  the  contrary  practice  has  long  prevailed. 
It  is  not  impossible,  however,  that  the  decision  may  be  in- 
tended to  guard  against  the  danger  of  introducing  incorrect 
and  unauthorized  translations;  and  that  when  a sponsor, 
otherwise  qualified,  is  unable  to  answer  the  interrogations  in 
Latin,  it  may  still  be  lawful  for  the  priest  to  repeat  them  in 
the  vernacular,  according  to  an  approved  translation,  such  as 
is  given  in  the  rituals  above  referred  to.^ 

300.  But  at  least  it  is  certain  that  the  priest  is  never  justi- 
fied in  simply  omitting  the  Latin,  and  substituting  a trans- 
lation, in  any  of  the  interrogations  or  prayers  of  the  ritual. 
The  translation,  when  used,  must  be  merely  added  explica- 

tionis  causa.”  The  whole  of  this  is  very  well  put  in  the 
following  decree  of  the  first  provincial  Synod  of  Baltimore  : 
Statuimus  juxta  Ritualis  Romani  praescriptum,  in  sacrarnen- 
tis  administrandis  et  in  defunctorum  sepultura,  sacerdotes 
omnino  teneri  ad  adhibendam  linguam  Latinam  : et  si  cen- 
suerint  expedire,  explicationis  caus4,  eorum  quae  recitant 
adjungere  version em  lingu4  vernacula,  earn  tantum  versio- 
nem  adhibendam  esse,  quae  fuerit  ab  Ordinario  sancita. 
Ubicumque  autem  consuetude  aliqua  invaluerit  huic  Decreto 
adversa,  earn  quamprimum  abrogandam  statuimus.”  ^ 

301.  It  may  be  well  to  observe  that  the  National  Synod 
{Coneilium  Plenarium)  of  the  whole  United  States  of  North 
America,  held  at  Baltimore  in  1852,  fonually  adopted  the 

^ 12  Sept,  1857,  in  Molinen.,  ad  17,  apud  Falise,  Decreta  Juthentica, 
etc.,  V.  Baptisma.  ^ Supra,  n.  297.  ^ Deer.  xx. 


$ n.  304.] 


EXOECISMS. 


115 


decrees  of  the  seven  provincial  Synods  of  Baltitnore,  and 
declared  them  to  be  binding  everywhere  throughout  the  states 
and  territories  subject  to  the  general  government.^ 

$ II. — Delude  ter  exsufflet  leniter  in  faciem  infantis,  et  dicat  serael : 
Exi  ab  eo  (vel  ah  ea)  immunde,  etc. 

302.  From  the  insufflations  and  exorcisms  used  before  the 
baptism  of  infants^  as  well  as  before  that  of  adults,  St. 
Augustine  proves  original  sin  against  the  Pelagians  f and 
that  they  were  used  everywhere  throughout  the  Church  from 
the  time  of  tlm  Apostles,  is  placed  beyond  all  doubt  by  this 
and  the  other  testimonies  cited  by  Martene.^ 

303.  In  reference  to  the  ceremony  mentioned  in  the  present 
rubric,  as  well  as  to  the  exorcisms  used  in  baptism  generally, 
the  Catechism  of  the  Council  of  Trent  says : — The  exor- 

cism  follows,  which  is  composed  of  words  of  sacred  and 
religious  import,  and  of  prayers  to  expel  the  devil,  and  to 
“ weaken  and  crush  his  power  j wherefore  the  priest  breathes 
three  times  into  the  face  of  him  who  is  to  be  initiated,  that 
he  may  expel  the  power  of  the  old  serpent,  and  may  catch 
“ the  breath  of  lost  life.”*  This  ceremony  was  not  always 
performed  by  the  bishop  or  priest  who  administered  the  sac- 
rament, but  often  by  a deacon,  exorcist,  or  even  a simple 
cleric.® 

*304.  According  to  the  rubric,  the  priest  blows  gently  on 
the  face  of  the  child  three  times,  and  then  says,  once,  Exi  ab  eo, 
etc.  Baruffaldi®  directs  this  to  be  done  with  the  mouth  fully 
open,  ore  lato,”  and  not  with  the  mouth  nearly  closed,  ore 
stricto  : ” in  other  words,  he  requires  the  priest  to  breathe, 
rather  than  blow,  gently ; and  this,  that  the  air  exhaled  may 
not  be  too  cold.  We  think,  however,  that  the  word  in  the 
rubric  means  to  blow,  as  a person,  e.  g.j  would  blow  dust  off 
a book  or  paper.  This  is  its  ordinary  meaning  j and  in  the 
ceremony  for  baptizing  adults,  the  rubric  itself  directs  the 
priest  first  to  blow,  exsufflet,”  and  afterwards  to  breathe, 
halet,”  on  the  face  of  the  person  to  be  baptized,  thus  plainly 
distinguishing  between  the  two.”^ 

$ III. — Postea  pollice  faciat  signum  Crucis  in  fronte  et  in  pectore 
infantis,  dicens  : Accipc  signum  Crucis  tarn  in  fronte  ^ quam  in  corde  ; 
sume  Fidem  ccelestium  prcecepiorum ; et  tails  esto  moribus,  ut  templum 
Dei  jam  esse  possis.  Or  emus.  Preces  nostras,  etc. 

^ Deer.  ii.  ^ Epistola  194,  ad  Sixtum.  De  Symbolo  ad  Catechu- 

menos,  lib.  i.  cap.  5,  cit.  apud  Catal.,  tit.  ii.  cap.  ii.  $ ii.  n.  i.  ^ De  Anti- 
quis  Ecclesice  Ritihus,  lib.  i.  cap.  i.  art.  vi.  n.  viii.  Pars  ii.  cap.  ii.  n.  65. 
® Martene,  1.  c.  n.  ix.  “ Tit.  xi.  n.  3.  Vid.  infra,  chap.  vi.  § v. 


116 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


305.  The  frequent  use  of  the  sign  of  the  cross,  from  the 
very  commencement  of  Christanity,  is  proved  b\"  the  testi- 
mony of  the  most  ancient  writers,  and  is  admitted  by  Protes- 
tants themselves.  It  is  enough  to  refer  to  the  well-known 
passage  of  Tertullian,^  in  which  he  says  : — Ad  omnera  pro- 

gressum  atque  promotum ; ad  omnem  aditum  et  exitum ; 
ad  vestituin,  calciatum,  ad  lavacra,  ad  mensas,  ad  lumina, 
ad  cubilia,  ad  sedilia  j quaecumque  nos  conversatio  exercet, 
frontem  crucis  signaculo  terimus.’^  St  Augustine  expressly 
mentions  that  the  catechumens  were  signed  with  the  sign  of 
the  cross  before  baptism,^  and  the  same  is  inferred  from  St. 
Basil.3 

306.  The  signing  of  several  parts  of  the  body  shows,  ac- 
cording to  the  Catechism  of  the  Council  of  Trent,  ^Uhat,  by 

the  ministry  of  baptism,  the  senses  of  the  person  baptized 
^‘are  opened  and  strengthened  to  enable  him  to  receive  God, 
and  to  understand  and  observe  his  precepts.”^  As  to  the 
parts  signed,  there  was  a considerable  diversity  of  usage  in 
different  churches  from  the  earliest  times  f and  even  still  the 
pastorals  or  rituals  of  particular  places  direct  signs  to  be  made 
which  are  not  mentioned  in  our  rubrics.® 

307.  The  priest  should  make  the  sign  of  the  cross  direct- 
ed by  the  present  rubric,  with  his  right  thumb  (the  other 
fingers  being  joined  and  extended)  on  the  forehead  at  the  word 

and  on  the  breast  at  the  word  cordeP  He  should 
make  it  in  such  a way  that  the  first  line  be  drawn  downwards, 
and  the  other  from  right  to  left  (of  the  child).  This  will 
naturally  be  the  case  if  he  stands  as  he  ought,  in  front  of  the 
person  holding  the  child. 

308.  The  rubric  does  not  say  whether  the  breast  of  the 
child  should  be  uncovered  at  this  ceremony.  De  Herdt"  here 
lays  it  down  as  a general  rule,  that  when  the  parts  to  be  sign- 
ed are  covered,  it  is  sufficient  to  make  the  sign  outside  the 
dress ; and  he  cites  for  this  the  rituals  of  Bruges,  Liege,  etc. 

309.  In  reciting  the  prayer  which  follows,  Preces  nostras, 
etc.,  the  priest  should  be  uncovered,®  and  remain  so  till  after 
the  blessing  of  the  salt. 

^ Lib.  de  Corona  Militis,  c.  3,  cit.  apud  Perrone,  De  Cultu  Sanctorum, 
cap.  vi. 

2 De  Symh.  ad  Catech.,  ii.  cap.  i.,  apud  Catal.,  tit.  ii.  cap.  ii.  iii.  n.  i. 
^ De  Spiritu  Sancto,  cap.  27,  apud  CalaL,  ibid. 

^ Pai’s  ii.  cap.  ii.  n.  67.  " Catal.,  cap.  i.  $ iii.  n.  ii. 

® Vid.  De  Herdt,  pars  vi.  n.  5,  v.  Loc.  cit, 

* Rit.  Toul.,  tit.  ii.  $ i.  n.  3. 


$ V.  312.] 


SIGN  OF  THE  CROSS. 


117 


$ IV. — Deinde  imponat  manum  super  caput  infantis^  ac  dicat ; Oremus. 
Omnipotens,  etc. 

*310.  Tlie  imposition  of  hands  on  catechumens  is  a cere- 
mony of  great  antiquiU",  mentioned  by  Sulpicius  Severus, 
De  Vita  Sti.  Martini^  c.  10,  and  other  ancient  writers  cited  by 
Martene.^  It  is  also  mentioned,  with  the  prayer  which  here 
accompanies  it,  in  many  ancient  rituals  given  by  the  same 
author.^ 

The  priest  puts  his  right  hand  over  the  head  of  the  child, 
having  the  fingers  joined  together  and  extended,^  and  says  the 
])rayer,  Omnipotens^  etc.  He  may  touch  the  head  gently,  as 
is  directed  by  the  ritual  of  Toulon  f but  this  is  not  necessary, 
it  is  enough  that  the  hand  be  extended  over  it.^  He  may 
keep  it  so  extended  during  the  prayer,  but  the  rubric  does  not 
require  this.® 

$ V. — Deinde  Sacerdos  benedicit  sal,  quod  semel  benedictum  alias  ad 
euindem  usum  deservire  potest.  Benedictio  Salis : Exorcizo  te,  creatura 
satis,  etc. 

*311.  We  need  not  repeat  what  has  been  already  said  re- 
garding the  salt  used  in  baptism. It  must  be  blessed  accord- 
ing to  the  form  given  here.  A very  small  quantity,  if  care- 
fully preserved  from  dust  and  moisture,  would  suffice  for  a 
great  many  baptisms ; and,  of  course,  the  benediction  here 
mentioned  is  omitted  while  the  supply  lasts.  In  performing 
the  ceremony,  the  priest  turns  to  the  table  where  the  salt  to 
be  blessed  is  already  placed,®  and  standing,  with  head  un- 
covered and  hands  joined,®  recites  the  prayer,  making  the  sign 
of  the  cross  over  the  salt  at  the  words  marked  in  the  ritual ; 
for  which  purpose  he  separates  his  hands,  placing  the  left  on 
the  table  or  on  his  breast,  and  making  the  sign  with  the 
right. 

312.  In  the  rubrics  of  the  Missal  we  have  minute  instruc- 
tions as  to  the  manner  of  making  the  sign  of  the  cross  in 
blessing  any  person  or  object.  The  right  hand  is  to  be  stretch- 
ed out,  all  the  fingers  being  joined  together  and  extended,  and 
the  little  finger  directed  to  the  person  or  object  to  be  blessed. 
In  signing  himself,  the  priest  should  always  put  his  left  hand 


* T>e  Ant.  Eccl.  Rit.,  lib.  i.  cap.  i.  art.  iv.  n.  vii. 

^ Art.  vii.  ord.  iv.  v.  ^ De  Herdt,  pars  vi.  n.  5,  $ vi. 

* Tit.  ii.  $ i.  n.  4.  ® Barutf.,  tit.  xi.  n.  9.  De  Herdt,  1.  c. 

® Vid.  infra,  chap.  vi.  $ xi.  et  $ xxiii. 

7 Supra,  n.  270,  271. *  **  Vid.  supra,  n.  274. 

® Kub.  Missal.,  Die  iv.  Cinerum.  Vid.  De  Herdt,  pars  v.  n.  37,  vii. 


118 


ORDER  OP  INFANT  BAPTISM. 


[chap.  IV. 


below  his  breast  5 but  in  other  benedictions,  if  he  be  at  the 
altar,  he  should  put  his  left  hand  on  the  altar.  The  words 
of  the  rubric  as  they  are  found  in  the  Missal,^  are  : 

Cum  seipsum  signat  semper  sinistram  ponit  infra  pectus ; in  aliis 
benedictionibus  cum  est  ad  Altare,  et  benedicit  oblata,  vel  aliquid  aliud, 
ponit  earn  super  Altare,  nisi  aliter  notetur.  Seipsum  benedicens, 
vertit  ad  se  palmam  manus  dextrae,  et  omnibus  illius  digitis  junctis  et 
‘‘  extensis,  a fronte  ad  pectus,  et  ab  humero  sinistro  ad  dextrum,  signum 
‘‘crucis  format.  Si  vero  alios,  vel  rem  aliquam  benedicit,  parvum 
“ digitum  vertit  ei,  cui  benedicit,  ac  benedicendo  totam  manum  dextram 
“extendit,  omnibus  illius  digitis  pariter  junctis,  et  extensis:  quod  in 
“ Omni  benedictione  observatur.'’ 

313.  The  rubric  does  not  say  where  he  should  keep  his  left 
hand  in  blessing  any  object  when  he  is  not  at  the  altar.  If 
he  be  at  a table,  we  are  inclined  to  think,  from  analogy,  that 
he  should  put  it  on  the  table  5 in  other  circumstances,  we 
think  he  should  put  it  under  his  breast,  for  it  would  be  very 
unbecoming  to  have  it  suspended  in  the  air,  as  is  observed  by 
Merati  on  the  above  mbric.  Besides,  the  rubric  itself^  directs 
the  priest  to  put  the  left  hand  under  the  breast  in  giving  the 
benediction  before  the  last  Gospel,  from  which  it  may  be,  not 
unreasonably,  inferred,  that  he  should  do  the  same  whenever 
he  has  nothing  before  him  on  which  to  rest  it. 

§ VI. — Delude  immittat  modicum  salis  benedicti  in  os  infantis,  dicens  : 
N.  Accipe  sal  sapientice  : propitiatio  sit  tibi  in  vitam  ceternam.  R.  Amen. 
Sacerdos : Pax  tibi.  R.  Et  cum  spirUu  tuo.  Oremus.  Deus  Patrunx 
nostrorum,  etc. 

*314.  After  the  blessing  of  the  salt  the  priest  puts  on  his 
cap,^  and  then,  taking  with  the  thumb  and  index  finger  of 
his  right  hand  a very  small  quantity — a few  grains — of  the 
blessed  salt,  he  puts  it  into  the  mouth  of  the  child,  saying; 

Jacobe,  Catharina,  etc.,  Accipe  sal^^  etc.  Baraffaldi  observes 
that  he  must  be  careful  to  put  in  only  very  little,'  lest  the 
child  might  be  injured  by  it.^ 

The  meaning  of  the  ceremony  is  explained  by  the  Catechism 
of  the  Council  of  Trent.  When  salt,^’  it  says,  is  put  into 
the  mouth  of  the  person  to  be  baptized,  it  evidently  imports 
that,  by  the  doctrine  of  faith  and  the  gift  of  grace,  he 
should  be  delivered  from  the  comiption  of  sin,  experience  a 
relish  for  good  works,  and  be  delighted  with  the  food  of 
divine  wisdom.”^ 


^ Bit.  Celeb.,  Miss.,  iii.  n.  5.  ^ Ibid.  xii.  n.  1. 

3 Rit.  Tout.,  tit.  ii.  $ i.  n.  6.  * Tit.  xi.  n.  20.  ® Pars  ii.  cap.  ii.  n.  66. 


$ IX.  319.]  INTRODUCING  INTO  THE  CHURCH. 


119 


315.  In  reciting  the  prayer  which  follows,  Beus  patrum 

nostrum,’’  etc.,  he  should  be  uncovered^  and  keep  his 
hands  joined,^  the  clerk  holding  the  ritual  open  before  him. 

At  the  end  of  the  prayer  he  again  puts  on  his  cap,^  and 
proceeds  with  the  exorcism  which  immediately  follows,  keep- 
ing his  hands  joined,  except  when  he  makes  the  sign  of  the 
cross  over  the  child  (which  he  is  to  do  with  his  right  hand, 
placing  the  left  hand  on  his  breast),^  while  he  pronounces  the 
name  of  each  of  the  persons  of  the  Blessed  Trinity,  as  marked 
in  the  ritual. 

$ VII. — Hie  pollice  in  fronte  signal  infantem,  dicens : Et  hoc  signum, 
etc. 

*316.  A rubric  is  here  inserted  in  the  form  of  the  exorcism, 
directing  the  priest  to  make  the  sign  of  the  cross  on  the  child’s 
forehead,  saying:  ‘‘ Et  hoc  signum  sanctee  Crucis,”  ^ etc. 
It  would  not  suffice  to  mark  the  cross  in  the  text  where  it  is 
to  be  made,  because  the  sign  is  here  to  be  made,  not  with  the 
hand  over  the  child,  as  in  those  immediately  preceding,  but 
with  the  thumb  on  the  child’s  forehead  in  the  manner  before 
directed.® 

317.  De  Herdt,  speaking  of  the  crosses  marked  in  the 
Missal  as  directions  to  make  the  sign  at  certain  words,  ob- 
s(u-ves  that  the  word  or  syllable  which  precedes  the  cross 
should  be  pronounced  in  the  act  of  drawing  the  first  line, 
and  that  which  follows,  in  drawing  the  transverse  line.® 
This  rule  seems  to  express  very  well  the  direction  implied  in 
the  mark,  and  it  would  be  well  to  follow  it  in  practice.  At 
least,  care  should  be  taken  that  the  words  are  pronounced, 
and  the  sign  made  at  morally  the  same  moment. 

$ VIII. — Mox  imponit  manutn  super  caput  infantis,  et  dicit : Oremus. 
JEternam  ac  justissimam,  etc. 

318.  On  this  rubric  we  have  only  to  repeat  what  has  been 
said  above.’^  He  takes  off  his  cap  before  extending  his  hand, 
and  remains  uncovered  while  reciting  the  prayer.® 

$ TX. — Postea  Sacerdos  imponit  extremam  partem  stolse  super  infan- 
tem, et  introducit  eum  in  Ecclesiam,  dicens : N.  Ingredere,  etc. 

319.  It  is  supposed  that,  up  to  this  time,  the  child  has  been 
outside  the  church.®  The  priest  is  here  directed  to  put  the 

* Rit.  Toul.,  tit.  ii.  $ i.  n.  6.  ^ Falise,  Cours  Abrig6,  etc.,  3"™®  part, 

chap.  i.  $ iv.  n.  3.  ^ Toul.,  1.  c.  * Vid.  supra,  n.  3lk 

* Supra,  n.  307.  ® Pars  i.  n.  45,  i.  4.  Supra,  n.  310. 

® Rit.  Toul.,  tit.  ii.  $ i.  n.  8.  ® Vid.  supra,  n.  288. 


120 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


extremity  of  his  stole  over  it^  and  thus  in  a manner  lead  it  into 
the  church,  while  he  says  the  words : Fetre^  3Iaria,  etc., 
Ingredere  in  Templtim,  etc. 

320.  This  imposition  of  the  stole,  according  to  Baimfialdi,^ 
signifies  protection  against  the  assaults  of  the  demons.  It  is 
not  prescribed  in  any  of  the  ancient  rituals.  According  to 
the  Ambrosian  ritual  and  the  Instructions  of  St.  Charles,^  the 
priest  should  not  touch  the  child  with  the  stole,  but  merely 
give  a sign  to  have  it  enter,  while  he  goes  before  saying : 

Ingredere  fill  in  domum  Dei,  audi  Patrem  tuum  docentem  ie 
^^viam  scienticEy^ 

*321.  Our  rubric  does  not  say  which  extremity  of  the 
stole  is  to  be  used.  De  Herdt  recommends  the  left  (which  is 
to  be  simply  laid  on  the  child’s  breast),  in  order,  as  he  says, 
that  the  priest  may  be  at  the  right  in  entering  the  church.^ 
Indeed,  the  left  extremity  is  expressly  mentioned  by  the  rabric 
of  the  Pontifical,  in  the  ceremony  of  baptizing  adults.  This 
arrangement  is  very  convenient  if  the  child  be  carried  by  the 
godfather,  for  the  priest  could  easily  walk  at  the  godfather’s 
right,  having  the  left  extremity  of  the  stole  placed  on  the 
child ; but  it  is  not  quite  so  convenient  wdien  the  child  is 
carried,  as  it  usually  is,  by  the  godmother.  In  this  case,  the 
left  side  of  the  stole  must  be  extended,  so  that,  passing  in 
front  of  the  godfather,  it  may  reach  the  child. 

322.  He  puts  on  his  cap  at  the  end  of  the  preceding  prayer, 
and  wears  it  entering  the  church,  but  takes  it  off  as  soon  as 
he  has  entered.® 

^ X. — Cum  fuerint  Ecclesiam  ingressi,  Sacerdos  procedens  ad  fontem, 
cum  Susceptoribus  conjunctim,  clara  voce  dicit:  Credo  in  Deum,  etc. 

323.  Many  ceremonies  not  here  mentioned  were  prescribed 
bv  several  ancient  rituals.®  One,  which  was  very  common,  is 
still  retained  according  to  the  usage  of  certain  churches — that 
of  reading  the  Gospel,  Mattheiv,  chap,  xi.,  from  the  25th 
verse  to  the  end ; or,  more  commonly,  Matthew,  chap,  xix., 
verses  13,  14,  and  15 ; making,  at  the  beginning,  the  sign  of 
the  cross  on  the  child’s  forehead,  lips,  and  breast,  and  putting 
the  book  to  its  lips  at  the  end.  This  is  still  prescribed  in 
many  diocesan  rituals  in  Belgium  and  other  places  on  the 
Continent.’^ 


1 Tit.  xi.  n.  22.  ^ j^ct.  Eccl.  Mediol.,  pars  iv.  $ Ordo  Baptismi  Par- 

vulorum,  pag.  417.  ^ Cfr.  Catal.,  tit.  ii.  cap,  ii.  $ ix.  n.  ii. 

Pars  vi.  n.  5.  viii.  ® Pit-  Toul.,  ].  c.  n.  9. 

6 Vid.  Catal.,  § x.  n.  i.  et  seq.  De  Herdt,  pars  vi.  ii  5,  ' 


IX, 


$ xr.  326.] 


TOUCHING  WITH  SPITTLE. 


121 


The  ritual  of  St.  Ambrose,  used  in  Milan,  directs  that  the 
infant,  after  being  brought  into  the  church,  be  placed  on  the 
ground  near  to,  and  with  its  feet  turned  towards,  the  font, 
while  the  ‘‘Credo”  and  “ Pater  Noster”  are  recited  by  the 
ministers  and  sponsors,  looking  towards  the  altar.^ 

324.  According  to  our  rubric,  the  priest,  having  entered  the 
church,  must,  while  proceeding  to  the  font,  recite  conjointly 
with  the  sponsors,  and  in  a clear,  distinct  voice,  the  “ Apostles’ 
Creed  ” and  the  “ Pater  Noster.”  A profession  of  faith  w^as 
always  required  from  those  who  were  about  to  receive  bap- 
tism, as  is  proved  from  tbe  most  ancient  rituals  and  the 
testimony  of  several  Fathers,  and‘especially  of  St.  Augustine.^ 

This  is  evidently  in  accordance  with  the  institution  of 
Christ,  refeiTed  to  by  the  Catechism  of  the  Council  of  Trent, 
already  cited,^  and  is  strikingly  illustrated  in  the  baptism  of 
the  eunuch  by  Philip.^  Adults  are  required  to  make  this 
profession  themselves,  but  infants  make  it  through  their 
sponsors,  as  St.  Augustine  states  in  his  work  against  the 
Donatists.® 

325.  The  “ Credo  ” and  “ Pater  Noster  ” should  be  recited 
in  Latin  by  the  sponsors  as  well  as  by  the  priest.  If  they 
cannot  recite  them  in  Latin,  they  are  usually  permitted  to 
recite  them  in  the  vernacular.  How  far  this  usage  is  to  be 
tolerated  may  be  inferred  from  what  has  been  said  regarding 
the  interrogations.®  The  same  decision  may  evidently  be 
applied  here. 

$ XI. — Ac  deinde,  antequam  accedat  ad  Baptisterium,  dicat : Exor- 
cismus.  Exorcizo  te,  etc. 

*326.  When  they  come  near  the  baptismal  font,  if  they 
have  not  yet  finished  the  Pater  Noster,  they  should  turn 
towards  the  high  altar,  and  remain  standing  until  they  con- 
clude it.’’^  Then  the  priest,  having  put  on  his  cap,®  turns 
towards  the  child,  and  reads  the  exorcism,  making  the  sign 
of  the  cross  in  the  manner  already  explained.® 

$ XII. — Poatea  Sacerdos  digito  accipiat  de  saliva  oris  sui,  et  tangat 
aures  et  nares  infantis : tangendo  vero  aurem  dextram  et  sinistrani, 
dicat  Ephpheta,  quod  est  adaperire : deinde  tangit  nares,  dicens  : In 
odorem  suavitatis  : Tu  autem,  etc. 

* Act.  Eccl.  MedioL,  $ Ordo  Baptismi  Parvulorum,  pag.  417. 

2 Confess.,  lib.  viii.  cap.  ii.  apud  Catal.,  $ x.  n.  iii. 

3 Supra,  n.  295.  Act.  Apost.,  cap.  viii. 

® Lib.  iv.  cap.  24,  apud  Catal.,  1.  c.  n.  iv.  ® Supra,  n.  297,  et  seq. 

Kit.  Toul.,  tit.  ii.  $ i.  n.  9.  Falise,  Sacr.  de  BapUme,  $ iv.  n.  3. 

® Kit.  Toul.,  1.  c.  n.  10.  ® Supra,  n.  317. 


122 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


327.  The  ceremony  of  touching  the  catechumens  with 
spittle  is  clearly  refen'ed  to  by  St.  Augustine,  Tracts  44,  in 
Joannem^  speaking  of  the  blind  man  whom  our  Lord  restored 
to  sight,  after  having  rubbed  on  his  eyes  clay  mixed  with 
spittle  and  by  other  Fathers,  cited  by  Martene.^  It  is  pre- 
scribed in  many  very  ancient  rituals  given  by  the  same  author.^ 

32S.  The  mystic  signification  is  explained  by  the  Catechism 
of  the  Council  of  Trent : His  nostrils  and  ears  are  next 
‘^touched  with  spittle,  and  he  is  immediately  sent  to  the 
baptismal  font,  that,  as  sight  was  restored  to  the  blind  man 
‘^mentioned  in  the  Gospel^  whom  the  Lord,  after  having 
“ spread  clay  over  his  eyes,  commanded  to  wash  them  in  the 
waters  of  Siloe;  so  also  we  may  understand  that  the 
efficacy  of  the  sacred  ablution  is  such,  as  to  bring  light  to 
the  mind  to  discern  heavenly  truth.’^^ 

*329.  In  performing  this  ceremony,  the  priest,  still  covered,® 
puts  his  right  thumb®  to  his  lips,  touching  it  with  the  point 
of  his  tongue,  and  having  thus  moistened  it  with  saliva, 
touches  the  lobe  of  the  right  ear,  saying:  “ Epliphetaf^  that 
of  the  left,  saying : Quod  est  adaperire;"^  then  the  nostrils, 
one  after  the  other,  saying:  In  odorem’’’’  (at  the  right), 
suavitatis ^ (at  the  left),  and  continuing,  Tu  autem^^  etc. 
We  believe  this  to  be  the  most  approved  manner  of  perform- 
ing the  ceremony,  for  there  is  some  diversity  of  opinion  and 
practice  regarding  it.  The  rubric  seems  to  be  clear  enough 
as  to  the  manner  of  taking  the  saliva,  but  De  Herdt  observes’’^ 
that  several  Belgian  rituals  direct  it  to  be  put  first  into  the 
hollow  of  the  left  hand,  and  then  taken  with  the  thumb  and 
index  of  the  right.  The  same  direction  is  found  in  the  ancient 
litual  of  Limoges,  given  by  Martene.®  In  applying  the 
saliva  it  is  not  necessary  to  make  the  sign  of  the  cross  with 
the  thumb,  this  not  being  prescribed  as  it  is  in  anointing.^ 
As  to  the  parts  of  the  ear  to  be  touched,  we  may  follow  the 
rule  given  for  extreme  unction,  in  which  all  agree  that  the 
lobes  are  to  be  anointed.^® 

330.  The  above  distribution  of  the  words  is  the  one  given 
by  De  Herdt, Falise,^^  and  the  Ritual  of  Toulon.^^  Barufialdi 

1 John,  ix.  7.  ^ De  Ant.  Eccl.  Bit.,  lib.  i.  cap.  i.  art.  vi.  n.  xvi. 

® Art.  vii.  ordo  vi.  Art.  xviii.  ord.  vi.  et  xviii. 

Pars  ii.  cap.  ii.  n.  68.  ^ Rit.  Toul.,  $.  c.  o.  11. 

^ Vid.  infra,  chap.  vi.  $ xxviii.  ’ Pars  vi.  n.  5,  x. 

* Lib.  i,  cap.  i.  art.  xviii.  ordo  xviii. 

s De  Herdt,  1.  c.  Vid.  chap.  xvi.  $ xiii.  Loc.  cit. 

Du  Sacrement  de  Baptime,  n.  iv.  n.  3.  Tit.  ii.  $ i.  n.  11. 


$ XIII.  332,] 


KENUNCIATION  OF  SATAN. 


123 


says^  that  the  words,  quod  est  adaperirej'’  may  he  omitted, 
as  they  are  merly  explanatory  of  the  word,  Ephpheta  hut 
in  this  he  is  followed  hy  no  other  writer.  He  observes  that 
they  are  printed  in  a different  type.  But,  whatever  was  the 
case  in  his  time,  the  Propaganda  edition  and  all  correct 
editions  of  the  ritual  at  present  give  the  words  in  the  same 
type  with  the  others. 

The  chief  diversity  is  with  respect  to  touching  the  nostrils. 
He  Herdt^  says  hoth  should  he  touched  together  5 hut  Falise^ 
and  the  Ritual  of  Toulon^  prescribe  that  they  be  touched  one 
after  the  other  5 and  this,  we  think,  is  the  more  exact  method, 
and  the  one  usually  followed  in  practice.® 

$ XIII. — Postea  interrogat  baptizandum  nominatim,  diceiis : N. 
Abrenuntias  Satance  f Respondet  Patrinus : Ahrenuntio.  Sacerdos : 
Et  omnibus  operibus  ejusf  Patrinus:  Abrenuntio.  Sacerdos:  Et 
omnibus  pompis  ejus  f Patrinus:  Abrenuntio. 

*331.  After  the  preceding  ceremony,  the  priest  wipes  his 
thumb  with  a towel,®  and  having  entered  the  baptistery, 
which  is  supposed  to  be  railed  off,’^  gets  the  holy  oils  in  readi- 
ness and  arranges  the  other  requisites,  if  all  be  not  already 
prepared,  in  the  manner  before  explained.®  In  the  meantime 
the  nurse  or  godmother  uncovers  the  head,  shoulders,  and 
breast  of  the  child.®  The  priest  then,  standing  with  his  face 
looking  towards  the  high  altar,^®  and  having  the  sponsors 
opposite  him,  puts  the  interrogations  in  Latin,^^  saying, 
“Joannes,  Catharina,  Abrenuntias  Satance  etc. 

332.  This  public  and  solemn  renunciation  of  the  devil  im- 
mediately before  baptism  is  expressly  mentioned  by  Tertullian, 
De  Cor.  MilitiSy  m.]  St.  Basil,  who  sa3"s  it  is  handed 
down  by  tradition,  De  Spiritu  Sancio,  cap.  xxvii. ; and  other 
ancient  authors  cited  by  Catalani.^^  It  was  made  by  the 
catechumen  standing  and  looking  towards  the  west,  and  im- 
mediately after  he  turned  round  with  his  face  to  the  east. 

“ In  three  distinct  interrogatories,”  says  the  Catechism  of 
the  Council  of  Trent,  “ the  person  to  be  baptized  is  formally 
“ asked  by  the  priest : ^ Dost  thou  renounce  Satan  1 and  all 
“ ^ his  works  ? and  all  his  pomps  to  each  of  which  he,  or  the 
“ sponsor  in  his  name,  replies : ‘ I renounce.^  He,  therefore, 

1 Tit.  xi.  n.  34.  * Loc.  cit.  ^ Loc.  cit.  Loc.  cit. 

® Vid.  inf.  chap.  xvi.  $ xiv.  ® Rit.  Toul.,  tit.  ii.  $ i.  n.  11. 

^ Supra,  n.  243.  ® Supra,  n.  273,  et  seq. 

9 Rit.  Toul.,  1.  c.  De  Herdt,  pars  vi.  n.  5,  xii. 

‘‘  Vid.  supra,  n.  297,  et  seq.  Tit.  ii.  cap.  ii.  $ xiii.  n.  i, 

13  Martene,  lib.  i.  cap.  i.  art.  xiii.  n.  viii. 


124 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


is  to  be  enrolled  under  the  banner  of  Christ,  must 
first  enter  into  a holy  and  religious  engagement  that  he 
abandons  the  devil  and  the  world,  and  will  ever  detest 
them  as  his  worst  enemies.”^ 

$ XIV. — Deinde  Sacerdos  intingit  pollicem  in  oleo  Catechumenorum, 
et  infaiitem  ungit  in  pectore,  et  inter  scapulas  in  modum  Crucis,  dicens : 
Eyo  te  linio,  ^ etc. 

*333.  The  priest  now  uncovers,^  and  having  laid  aside  his 
cap,  or  given  it  to  the  clerk,  dips  his  right  thumb  into  the 
oil  of  catechumens,  and  anoints  the  child  on  the  breast  and 
between  the  shoulders,  making  the  sign  of  the  cross  on  each 
part  with  his  thumb  in  applying  the  holy  oil  5 and  at  the 
same  time  saying  the  words,  Ego  te  linio etc. 

*334.  Only  a single  cross  is  marked  in  the  ritual,  at  least 
in  any  copy  we  have  seen ; but  the  words  of  the  rubric  are 
understood  to  imply  that  the  sign  is  to  be  made  on  each  of 
the  parts  in  the  act  of  anointing  it.  The  mark  is  usually 
put  between  the  words  linio  and  oleo,  thus : Linio  oleo/’ 
from  which  it  might,  perhaps,  be  inferred,  that  both  the  unc- 
tions should  take  place  while  pronouncing  these  words ; but 
as  the  child  must  usually  be  turned  for  the  unction  between 
the  shoulders,  we  think  the  pause  between  the  words  would 
be  rather  long.  We  should,  therefore,  prefer  the  distribution 
of  the  words  which  is  given  by  the  Ritual  of  Toulon,^  viz.  5 
anointing  the  breast,  he  says:  Ego  te  linio  ^ oleo  salutis 
then  anointing  between  the  shoulders,  he  continues : in 
Christo  Jesu  Domino  nostro  ut  habeas  vitam  ceternam. 
“ Amen.” 

335.  The  unctions  in  baptism  have  been  in  use  from  the 
earliest  times,'*  but  they  were  not  always  confined  to  the  parts 
here  mentioned.  According  to  an  ancient  sacramentary  cited  by 
Oatalani,®  they  were  extended  to  the  ears  and  nostrils  j and 
in  the  Oriental  Church  the  whole  body  was  anointed,  as  is 
expressly  stated  by  St.  Cyril  of  Jerusalem,  Cat.  Myst,  ii.  n. 
3,  and  St.  John  Chrysostom,  Horn.  6 ad  Coloss.,  cited  by 
Martene.® 

336.  The  Euchologium  still  used  in  the  Greek  Church, 

prescribes  the  unction  of  the  forehead,  breast,  back  (rd  [lerd- 
<pp£va,  between  the  shoulders),  ears,  feet,  hands,  and  lastly 
of  the  whole  body,  as  may  be  seen  in  the  ETXOAOriON 

^ Pars  ii.  cap.  ii.  n.  69.  ® Rit.  Toul.,  1.  c.  n.  13. 

3 Loc.  cit.  ■*  Vid.  supra,  n.  248. 

® Tit.  ii.  cap.  ii.  $ xiv.  n.  hi.  ® Lib.,  i.  cap.  i.  art.  xiii.  n.  xi. 


.$  XV.  339.] 


UNCTIONS. 


125 


MEFAy^  The  unction  of  the  entire  body  is  like^vise  pre- 
scribed in  the  several  Ordines’^  of  the  Greeks  given  by 
Martene,  except  the  one  that  relates  to  baptism  in  necessity.^ 
337.  The  mystic  meaning  of  the  ceremony  as  now  performed, 
is  thus  explained  by  the  Catechism  of  the  Council  of  Trent  'A 
The  person  to  be  baptized  is  next  anointed  with  the  oil 
'^‘of  catechumens  on  the  breast  and  between  the  shoulders: 
on  the  breast,  that,  by  the  gift  of  the  Holy  Ghost,  he  may 
cast  off  error  and  ignorance,  and  may  receive  the  true  faith, 
^ for  the  just  man  liveth  by  faith’  {Galat.  iii.  11)  j on  the 
shoulders,  that,  by  the  grace  of  the  Holy  Spirit,  he  may 
shake  olF  negligence  and  torpor,  and  engage  in  the  perform- 
ance  of  good  works  j for  ‘ faith  without  works  is  dead  ’ 
(JanieSj  ii.  26).” 

$ XV. — Subinde  pollicem  et  inuncta  loca  abstergit 
Hicdeponit  stolam  bombacio,  vel  re  siraili ; et  interrogat  expresso  no- 
aliam  atbi  coloris.™'  mine  baptizandum,  Patrino  respondente.  N.  Credis 
in  Deum,  etc. 

*338.  Immediately  after  the  unctions  the  priest  wipes  his 
thumb  and  the  parts  anointed,  with  a little  cotton  or  flax,  or 
some  similar  material,  which  he  should  have  at  hand  for  the 
purpose.'*  According  to  the  letter  of  the  rubric,  he  first  wipes 
ids  thumb  j and  this  is  certainly  convenient,  because,  having 
the  thumb  free,  he  can  more  easily  wipe  the  parts  anointed. 
But  we  think  it  might  be  sometimes,  and  perhaps  generally, 
more  convenient  to  wipe  the  oil  off  the  breast  immediately 
after  applying  it;  because  otherwise  there  is  danger  of  its 
coming  in  contact  with  the  dress  or  the  hand  of  the  person 
holding  the  infant,  in  turning  it  for  the  unction  between  the 
shoulders;  just  as  in  extreme  unction  it  is  recommended  to 
wipe  the  oil  from  the  right  ear,  before  anointing  the  left.® 
*339.  After  this  he  takes  off  the  violet  stole  and  puts  on  a 
white  one.  Violet  is  the  color  used  by  the  Church  as  ex- 
pressive of  sorrow  and  affliction ; white,  as  expressive  of  joy 
and  innocence.®  Violet  is  therefore  suited  to  the  condition  of 
the  catechumen,  and  white  to  the  state  of  the  neophyte  re- 
generated by  baptism.”^ 

The  rubric  directing  the  change  is  usually  printed  in  small 
type  in  the  margin  as  we  give  it;  but  in  some  editions  it  has 


* ^ AKoXooOia  TOO  ‘Ay'i'oo  FaTtTtfTfj.aToq. 

2 Lib.  i.  cap.  i.  art.  xviii.  ordo  xxii.  et  seq.  ^ Para  ii.  cap.  ii.  n.  70. 

Vid.  snpra,  ii.  277.  ^ Vid.  infra,  chap.  xvi.  $ xii. 

® Gavant.,  para  i.  tit.  xviii.  Eub.  2 et  Eub.  5.  ^ Baruff.,  tit.  xi.  n.  37. 


126 


ORDER  OF  INFANT  BAPTISM. 


[CHAP.  IV. 


been  printed  as  a distinct  paragraph  in  the  same  type  as  the 
rest,  and  immediately  before  Subinde  pollicem,”  etc.  It  is 
printed  in  this  way  in  the  edition  published  by  order  of  Bene- 
dict XI V,^  which  is  that  followed  by  Oatalani.  But  in  what- 
ever way  it  be  printed,  it  is  right,  as  Catalani  himself  ob- 
serves,^ that  the  priest  should  wipe  off  the  oil  before  he  changes 
the  stole,  as  he  could  not  conveniently  do  so  without  the  use 
of  his  right  thumb.  If  the  stole  which  he  has  be  a double 
one — violet  on  one  side,  and  white  on  the  other — he  should 
reverse  it.^ 

*340.  Having  on  the  white  stole,  he  puts  the  interrogations: 
J oannes,  Maria,  etc. : Creclis  in  Deum  VatremJ’’  etc.  The 
inteiTogations  on  the  chief  articles  of  the  Creed  were  put  to 
catechumens  when  they  were  just  beside  the  font  about  to 
receive  baptism,  as  appears  from  the  ancient  ceremonials  cited 
by  Martene.^  They  were  often  put  so  as  to  require  a full  and 
explicit  profession  of  Catholic  doctrine,  in  opposition  to  some 
spreading  heresy  of  the  time,  as  Aiianism,  Nestorianism,  etc.® 

341.  The  practice  in  these  countries  has  been  to  put  those 
questions  in  the  vernacular,  or  at  least  to  repeat  them  in  the 
vernacular.  Catalani  says®  that  the  vernacular  should  be 
used  here,  and  also  in  the  renunciations  above  mentioned, 
citing  as  his  authority  the  statutes  of  St.  Boniface,  Arch- 
bishop of  Mentz.  But  there  can  be  no  doubt  that,  according 
to  the  decision  of  the  Sacred  Congregation  already  cited,  they 
are  to  be  put  in  Latin,  for  that  decision  comprehends  all  the 
interrogations  for  which  fomiulae  are  given  in  the  ritual.’^ 

9 XVI. — Subinde  expresso  nomine  baptizandi,  Sacerdos  dicit : N. 
Vu  haptizari  f Respondet  Patrinus  : Volo. 

342.  On  this  rubric  it  is  enough  to  cite  the  words  of  the 
Catechism  of  the  Council  of  Trent : When  the  sacrament  is 

now  to  be  administered,  the  priest  asks  the  person  to  be 
initiated  if  he  will  be  baptized ; and  on  receiving  an  answer 
in  the  affirmative  from  him,  or,  if  an  infant,  from  the  spon- 
sor,  he  immediately  performs  the  salutary  ablution,  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
“ Ghost : for  as,  by  voluntary  obedience  to  the  serpent,  man 
^‘justly  incurred  sentence  of  condemnation,  so  the  Lord  will 
have  none  but  the  voluntary  soldier  enrolled  under  his 

^ Romse,  1752.  ^ Tit.  ii.  cap.  ii.  $ xv.  xvi.  n.  i. 

3 Rit.  Tout.,  tit.  ii.  $ i.  n.  14.  Vid.  supra,  n.  279 
^ Lib.  i.  cap.  i.  art.  xviii.  ® Catal.,  tit.  ii.  cap.  ii.  $ xvi.  n.  vii. 

® Loc.  cit.  n.  X.  Vid.  supra,  n.  298,  et  seq. 


XVIL  345.]  POmilNG  ON  THE  WATER.  127 

banner,  that,  by  a spontaneous  obedience  to  the  divine 

commands,  he  may  attain  eternal  salvation.”  ^ 

$ XVII. — Tunc  Patrino,  vel  Matrina,  vel  utroque  (si  ambo  admit- 
tantur)  infantem  tenente,  Sacerdos  vasculo,  seu  urceolo  accipit  aquara 
baptismalem  et  de  ea  ter  fundit  super  caput  infantis  in  modura  Crucis, 
et  siniul  verba  proferens,  semel  tantum  distincte,  et  attente  dicit.  N. 
Ego  te  haptizo  in  nomine  Patris,  ^ fuudat  prime,  et  FUii,  ^ fuudat 
secundo,  et  Spiritus  tjf  Sancti,  fundat  tertio. 

*343.  To  act  as  sponsor  validly,  and  contract  the  spiritual 
relationship,  it  is  necessary  to  touch  the  child  physically ; ^ 
and  hence  both  sponsors,  when  two  are  admitted,  are  here 
required  to  hold  it  while  the  priest  pours  on  the  water.  It  is 
held  with  the  face  downwards,  and  so  that  the  water  poured 
on  the  head  may  fall  into  the  sacrarium,  or  the  vessel  destined 
to  receive  it,  but  by  no  means  into  the  font.^ 

The  Ritual  of  Toulon  directs  that  the  godfather  hold  the 
child  by  the  body,  the  godmother  holding  it  by  the  feet.^  But 
in  places  where  it  is  usually  held  up  by  the  godmother,  the 
godfather  is  required  merely  to  put  his  right  hand  on  or 
under  the  child’s  right  shoulder,  and  this  is  as  much  as  is  re- 
quired by  the  word  tang  it, which  is  used  in  the  canons,  as 
well  as  tenet, ^‘fem^,”®etc. 

*344.  The  child  being  held  in  this  manner,  the  priest 
takes  the  water  out  of  the  font  with  a ladle  or  ewer,®  and 
pours  it  on  the  child’s  head,  making  with  the  little  stream,  as 
it  falls  on  the  head,  the  sign  of  the  cross  at  the  word  Patris, 
another  at  the  word  Filii,  and  a third  at  the  words  Spiritus 
Samti  ; being  careful,  as  here  directed,  to  pronounce  the 
hu’m  distinctly  and  with  attention.’' 

The  priest  then  dries  the  child’s  head,  rubbing  it  gently 
with  a towel,  which  should  be  at  liand  for  this  pm’pose,  and 
used  for  no  other.® 

345.  If  the  hair  be  thick,  which,  generally  speaking,  can 
happen  only  in  the  case  of  adults,  it  is  a useful  prebaution  to 
fuirow  the  hair  with  the  fingers  of  the  left  hand,  while  the 
water  is  poured  on  with  the  right,®  for,  should  it  touch  the 
hair  alone,  and  not  the  skin,  the  baptism  would  be  at  least 
doubtful.’”® 


‘ Pars  ii.  cap.  ii.  n.  72. 

^ Yid.  supra,  n.  181. 

® Vid.  St.  Lig.,  lib.  vi.  n.  148. 

^ Vid.  II.  1(17,  et  seq. 

De  Herdt,  pars  vi.  n.  5,  xvi. 
i”  St.  Lig.,  lib.  vi.  11.  107,  Queer,  iii. 


2 Vid.  supra,  n.  226. 
^ Tit.  ii.  $ ii.  n.  11,  et  n.  15. 
® Supra,  n.  275. 

® Baruff'.,  tit.  xi.  n.  44. 
® De  Herdt,  n.  5,  xvii. 


128 


ORDER  OF  INFANT  BAPTISM. 


[CHAP.  IT. 


6 XVIII. — Ubi  autem  est  consuetudo  baptizandi  per  immersionem, 
Sacerdos  accipit  infantem,  et  adverteiis  ne  Isedatur,  caute  inimergit,  et 
trina  mersione  baptizat,  et  serael  tantum  dicit : N.  Ego  te  baptizo,  etc. 

346.  We  have  already  seen  that  immersion  is  the  mode  of 
baptizing  still  used  throughout  the  Eastern  Church.  It  is 
prescribed  by  the  Ambrosian  rite,  and  as  such  is  still  used  at 
Milan. ^ It  is  in  use  also  in  the  cathedral  and  parochial 
churches  of  Benevento,  as  we  learn  from  the  Pontificale 
Bomanum;^  but,  we  believe,  in  no  other  part  of  the  Latin 
Church. 

The  following  minute  instructions  as  to  the  manner  of 
baptizing  by  immersion,  are  given  by  St.  Charles  The 
“ priest  takes  the  child  from  the  sponsor  with  both  hands, 

having  the  right  next  the  head,  and  keeping  it  on  its  back 

with  the  face  up  (supinum)  then  he  dips  the  back  part  of 

the  head  {occiput)  three  times  into  the  water  in  the  form  of  a 
^^cross,  pronouncing  the  words,  ‘N.  Ego  te  baptizo,”’  etc. 

The  “ Ordo  ” including  this  rubric  is  given  at  length  by 
Martene,^  as  well  as  in  the  Instructions”  of  St.  Charles  just 
cited.  In  another  paragraph  of  the  same  Instructions,”  it 
is  permitted  to  confer  baptism  by  eflusion  on  an  infant  in  im- 
minent danger  of  death.® 

Great  care,  of  course,  must  be  taken,  as  our  rubric  directs, 
lest  the  child  be  in  any  way  injured,  as  it  easily  might  be,  in 
baptizing  by  immersion. 

$ XIX. — Mox  Patrinus,  vel  Matrina,  vel  uterque  simul  infantem  de 
sacro  Fonte  levant,  suscipientes  ilium  de  manu  Sacerdotis. 

347.  In  the  case  of  baptism  by  immersion,  the  sponsors  do 
not  hold  the  child  while  it  is  being  immersed,  but  they  receive 
it  from  the  hands  of  the  priest  after  it  has  been  immersed,  as 
the  mbric  here  directs ; and  it  is  from  this  circumstance  they 
are  said  ^^suscipere’^  levare  de  sacro  fonte J"*  etc.,  while  they 
are  said  “ ieneref  tangeref  etc.,  from  what  they  are  required 
to  do  in  baptism  by  effusion. 

$ XX. — Si  vero  dubitatur  an  infans  fuerit  baptizatus,  utatur  hac  for- 
ma : N.  Si  non  es  baptizatus,  etc. 

348.  Under  a preceding  rubric  we  have  treated  of  the 

^ Vid.  supra,  n.  175,  et  seq. 

2 Pontificalia  Eitus  pro  Baptismo  Adultorum. 

® Acta  Mediol.  Eccles.,  pars  iv.  $ Ordo  Baptiami  Parvulorum, 
pag.  417.  4 Lib.  i.  cap.  i.  art.  xviii.  ord.  xxi. 

° ^ De  modo  administrandi  Baptismum,  pag.  411.  . * 


§ XXII.  351.] 


UNCTION  WITH  CHRISM. 


129 


conditional  form,  and  the  circumstances  in  which  it  is  to  be 
used,^  and  we  need  not  repeat  what  has  there  been  said  on  the 
necessity  of  careful  inquiry  in  every  case  of  doubt. 

$ XXI. — Deinde  intingit  pollicem  in  sacro  Chrismate,  et  ungit  infan- 
tem  in  summitate  capitis  in  modnm  Crucis,  dicens : Deus  Omnipotens, 
Pater  Domini  nostri  Jesu  Christi,  qui  te  regeneravit  ex  aqua  et  Spiritu 
Sancto,  quique  dedit  tihi  remissionem  omnium  peccatorum  (hie  inungit), 
ipse  te  Uniat  Chrismate  salutis  in  eodem  Christo  Jesu  Domino  nostro 
in  vitam  ceternam.  R.  Amen.  Sacerdos  dicit : Pax  tihi.  R.  Et  cum 
spiritu  tuo. 

*349.  The  child’s  head  having  been  dried,  the  priest  dips 
his  right  thumb  into  the  little  vessel  of  chrism,  and  saying 
the  prayer,  Deus  Omnipotens ^ etc.,  anoints  the  crown  of  the 
head  in  the  form  of  a cross,  at  the  words,  Ipse  te  Uniat  Chris- 
mate  salutis  in  eodem”  etc. 

We  have  already  treated  of  this  vertical  unction  with 
chrism,  its  antiquity,  and  the  probable  cause  of  its  introduc- 
tion.^ Here  we  shall  merely  add  the  explanation  of  the  cere- 
mony given  by  the  Catechism  of  the  Council  of  Trent : 
“The  person  being  now  baptized,  the  priest  anoints  with 
“chrism  the  crown  of  his  head,  to  give  him  to  understand 
“ that  from  that  day  he  is  united  as  a member  to  Christ,  his 
“ head,  and  ingrafted  on  his  body  ; and  that  therefore  is  he 
“ called  a Christian  from  Christ,  but  Christ  from  chrism.  St. 
“ Ambrose  observes  that  what  indeed  the  chrism  signifies,  the 
“ prayers  then  offered  by  the  priest  sufiiciently  explain.”^ 

$ XXII. — Turn  bombacio,  aut  re  simili  abstergit  pollicem  suum,  et 
locum  inunctum,  et  imponit  capiti  ejus  linteolum  candidum  loco  vestis 
albae,  dicens : Accipe  vestem,  etc. 

350.  Here,  as  well  as  after  the  unction  with  the  oil  of 
catechumens,'^  he  uses  only  a little  cotton  or  other  such  ma- 
terial for  removing  the  oil;  but  at  the  end  of  the  ceremony 
he  uses  crumbs  of  bread,  to  rub  ott‘  any  that  might  still  adhere 
to  his  fingers.® 

351.  According  to  Martene,  a small  veil  or  fillet  was  for- 
merly tied  on  the  head  of  the  baptized  immediately  after  the 
unction  with  chrism.®  Barufialdi’’’  says  this  was  in  use  till  the 
end  of  the  eleventh  century,  when  the  practice  was  introduced 
of  rubbing  oflf  the  chrism  immediately  after  its  application,  as 
here  directed  in  the  rubric.  Catalani,  however,  on  the  present 

* Supra,  173-174.  “ Vid.  supra,  n.  248.  ^ Pars  ii.  cap.  ii.  n.  73. 

* Supra,  n.  338.  * Vid.  infra,  xxiv. 

® De  Ant.  Eccl.  Hit.,  lib.  i.  cap.  i.  art.  xv.  n.  vi.  ’ Tit.  xi.  n.  52 


130 


ORDER  OF  INFANT  BAPTISM. 


[CHAP.  IV. 


rubric,^  maintains  that  there  was  no  veil  or  fillet  in  use  dis- 
tinct from  the  white  garment  which  is  here  mentioned ; other- 
wise, he  sa3’s,  there  should  be  a special  form  to  be  used  in 
putting  it  on,  whereas  there  is  no  form  prescribed  but  the  one, 
Accipe  vestem,  etc.  This  reason  does  not  appear  to  be  of 
great  weight.  The  distinct  veil  is  prescribed  in  the  order  for 
the  baptism  of  adults,  as  Catalan!  himself  observes  in  his 
commentary  on  the  rubric  that  refers  to  it,^  and  yet  no  form 
is  there  given,  except  the  Accipe  vestem^  etc.^ 

This  veil  was  probablv  of  the  same  kind  as  that  which  is 
ordered  by  the  rubric  of  the  Pontifical,  to  be  tied  on  the  head 
after  confirmation,  and  which,  according  to  ancient  usage, 
was  worn  for  seven  days,^  though  the  time  was  afterwards 
shortened ; and  in  the  end  it  became  usual  to  dispense  with 
the  bands  altogether,  and  to  wipe  off  the  chrism  immediately 
after  the  bishop  confen’ed  the  sacrament.® 

*352.  The  newly-baptized  were  clothed  in  white  garments, 
which  they  continued  to  wear  for  some  time  after  baptism,  as 
is  expressly  mentioned  by  St.  Ambrose,  De  Mysteriis,  cap. 
7 ; St.  Augustine,  serm.  223,  qui  est  5 in  Vig.  Pasch. ; and 
other  ancient  writers  cited  by  Martene.®  The  vigils  of 
Easter  and  Pentecost  were,  as  we  have  seen,"^  the  great  days 
fixed  for  the  solemn  administration  of  baptism.  The  neo- 
phytes wore  the  white  gamients  in  which  they  were  clothed 
on  Easter  eve,  until  the  Saturday  following,  which,  from  this 
circumstance,  was  called  Sabbatum  in  Albis,”  the  next  day 
being  called  “ Dominica  in  Albis,”  probably  because  they 
did  not  lay  aside  the  white  garments  until  after  the  Sunday.® 
It  is  highly  probable  that  the  name  Whitsunday,’’  or  Whit- 
suntide,” by  which  Pentecost  Sunday  is  known  in  England, 
owes  its  origin  in  like  manner  to  the  white  garments  worn  by 
those  who  were  baptized  on  the  vigil.® 

*353.  We  have  a vestige  of  this  ancient  observance  in  the 
ceremony  prescribed  by  the  present  rubric,  as  indeed  the 
rubric  itself  clearl}^  indicates,  when  it  sa\"s  that  the  linteolum 
candidum”  is  ^‘loco  vestis  albse.”  A small  piece  of  clean 
linen  serves  for  the  purpose,  and  it  is  usually  presented  by 

^ Tit.  ii.  cap.  ii.  $ xxiii.  n.  vi.  ^ Tit.  ii.  cap.  iv.  § liii.  n.  i.  et  ii. 

3 Vid.  infra,  cap.  vi.  § xxxviii.  Catalani,  Pontificale 

Romanum  Commentariis  Illustratum,  pars  prima,  tit.  i.  $ viii.  n.  i. 

® Catal.,  ibid,  n.  ii.  Art.  xv.  n.  v.  ^ Supra,  n.  235. 

* Fornici,  List  lAturg.,  pars  ii,  cap.  40.  De  temp.  Paschali.  Vid. 
Catal.,  Rituale  Romanvm,  etc.,  tit.  ii.  cap.  iv.  § liv.  n.  iv. 

9 Wheatly,  Book  of  Common  Prayer,  etc.  cap.  v.  sect,  xxiii.  $ 2. 


9 XXIV.  356.] 


THE  WHITE  GARMENT. 


131 


the  parents  or  sponsors ; but,  to  guard  against  disappointment, 
there  should  always  be  one  in  the  baptistery.^ 

The  Holy  Fathers  teach,’’  says  the  Catechism  of  the 
Council  of  Trent,  ^^that  this  symbol  signifies  the  glory  of 
the  resurrection,  to  which  we  are  born  again  by  baptism  ; 
the  brightness  and  beauty  with  which  the  soul,  purified 
from  the  stains  of  sin,  is  invested  in  baptism ; and  the 
innocence  and  integrity  which  the  person  baptized  should 
preserve  through  life.”^ 

$ XXIII. — Postea  dat  ei,  vel  Patrino,  candelam  accensam^  dicens: 
Accipe  lampadem,  etc. 

*354.  The  priest  then  puts  into  the  hand  of  the  infant,  or, 
if  he  cannot  do  so  conveniently,  gives  to  be  held  by  the 
sponsor,^  a lighted  candle,  saying,  Accipe  lampadem,^  etc. 
Reference  is  made  by  several  ancient  writers  to  the  lights 
which  the  neophytes  carried  in  their  hands  immediately  after 
baptism  and  the  present  ceremony  is  what  still  remains  of 
that  ancient  usage  in  the  baptism  of  infants. 

355.  Some  rituals,  as  that  of  Ghent,®  require  the  candle  to 
be  lighted  from  the  commencement  of  the  ceremony.  This, 
however,  is  not  prescribed  by  our  rubric,  which  merely  re- 
quires that  it  be  lighted  when  it  is  presented.®  The  words 
of  the  priest,  in  presenting  it,  contain  an  evident  allusion  to 
the  parable  of  the  virgins,  who,  taking  their  lamps,  went 

out  to  meet  the  bridegroom  and  the  bride  • ” ^ and  the 
mystic  meaning  is  thus  explained  by  the  Catechism  of  the 
Council  of  Trent : A lighted  candle  is  next  put  into  the 
“ hand,  showing  that  faith  inflamed  by  charity,  and  received 
by  him  in  baptism,  is  to  be  fed  and  augmented  by  the 
pursuit  of  good  works.”® 

$ XXIV. — Postremo  Sacerdos  dicet : N.  Vade  in  pace,  etc. 

356.  This  parting  salutation  is  suppose<l  by  some  to  be 
derived  from  the  ancient  custom  mentioned  by  St.  Cyprian,® 
according  to  which  the  minister  gave  a kiss  to  the  newly- 
baptized,  immediately  after  conferring  the  sacrament.  j\Iar- 
tene,  however,  found  no  mention  of  it  in  any  other  ancient 


* Baruff.,  tit.  x.  n.  45.  ^ Pars  ii.  c.  ii.  n.  74. 

3 De  Herdt,  pars  vi.  n.  5,  xx.  Rit.  Toul..  tit.  ii.  $ i.  n.  20. 

Cfr.  Martetie,  lib.  i.  cap.  i.  art.  xv.  ii.  ix. 

® Cit.  apud  de  Herdt,  1.  c,  ® Vid.  supra,  n.  283. 

’ Matthew,  XXV.  i.  » Pars  ii.  cap.  ii.  ii.  75. 

^ Ep.  50  ad  Fidum,  apud  Marlene,  art.  xv.  n.  i. 


132 


ORDEE  OF  INFANT  BAPTISM. 


[chap.  IV. 


writer,  and  supposes  it  to  have  been  peculiar  to  the  African 
Church.^  Whatever  may  have  been  its  origin,  it  is,  at  all 
events,  a very  appropriate  conclusion  of  the  ceremony. 

*357.  The  priest  should  now  take  the  piece  of  cotton,  or 
other  material  used  in  wiping  the  parts  anointed,  and  have  it 
burned  on  a metal  dish,  or  in  some  other  way,  so  that  the 
ashes  may  be  thrown  into  the  sacrarium ; he  should  do  this 
himself,  unless  there  be  some  other  in  holy  orders  to  do  it 
for  him.^  Then  he  rubs  his  thumb,  and  any  other  finger 
that  may  have  touched  the  holy  oil,  with  the  crumbs  of  bread, 
which  a preceding  rubric  directs  to  be  in  readiness,^  and 
washes  his  hands,  taking  care  that  the  water  used  in  washing 
them  be  afterwards  thrown  into  the  sacrarium.^  After  this 
he  closes  the  font,  and  puts  the  holy  oils  into  the  place  where 
they  are  kept.®  In  the  meantime  the  child  will  have  been 
dressed,  and  he  should  then  proceed  with  the  admonitions  as 
directed  below.® 

358.  The  Ritual  of  Toulon’’’  directs  that,  before  the  admoni- 
tions, the  infant  be  presented  at  one  of  the  altars  of  the 
church,  where  the  priest,  placing  the  right  extremity  of  the 
stole  over  its  head,  reads  the  beginning  of  St.  John’s  Gospel : 

In  principio  erat  YerbumJ'’  etc.  This  is  also  prescribed 
in  the  ancient  ritual  of  Limoges,  given  by  Martene,®  and  was 
a usual  ceremony  in  many  places.®  The  practice  is  still 
observed  in  several  dioceses  of  France,  according  to  Cardinal 
Gousset  but  it  is  evidently  unauthorized  by  the  Roman 
Ritual,  and  can  be  justified  only  by  special  indult,  or  by  cus- 
tom in  the  sense  before  explained. 

^ XXV. — Si  vero  fuerint  plures  baptizandi,  sive  masculi,  si  ve  foe  min  re, 
in  Catechismo  raasculi  statuantur  ad  dexteram,  foeminre  vero  ad  sinis- 
tram  ; et  omnia  pariter  dicantur  ut  supra  in  proprio  genere,  et  numero 
plurali.  Verum  prima  nominis  interrogatio,  exsufflatio,  Crucis  impressio, 
sen  signatio,  tactus  aurium  et  narium  cum  saliva,  abrenuntiationis  inter- 
rogatio, unctio  Olei  Catechumenorum,  interrogatio  de  Fide  seu  Symbolo, 
etipse  Baptismus,  inunctio  Chrismatis,  candidre  vestis  impositio,  atque 
acceusre  candelre  traditio,  singulariter  singulis,  et  primum  masculis, 
deinde  foeminis  fieri  debent. 

359.  Baruffaldi  seems  to  think  that  this  rubric  is  practically 
of  very  little  importance,  for,  according  to  him,  nothing  short 

1 Loc.  cit.  ^ Rit.  Toul.,  tit.  ii.  § i.  n.  20.  ^ Supra,  n.  280. 

Rit.  Toul.,  1.  c.  De  Herdt,  ti.  5,  xxi.  ® Rit.  Toul.,  1.  c. 

® Infra,  % xxix.  et  seq.  ' Loc.  cit.  * De  Ant.  Eccl.  Rit.,  lib.  i. 
cap.  i.  art.  xviii.  ord.  xviii. 

^ Vid.  Catal.,  tit.  ii.  cap.  ii.  $ xxv.  Append,  n.  xii. 

Vol.  ii.  n.  101,  in  fine.  Vid.  su[)ra,  cbap.  i.  n.  76,  et  seq. 


$ XXV.  362.] 


A NUMBER  TOGETHER. 


133 


of  urgent  necessity,  as  in  the  case  of  the  conversion  of  a mul- 
titude of  infidels,  would  justify  a priest  in  baptizing  a number 
together  in  the  manner  here  contemplated  : Nonnisi  urgen- 

tissiina  causa  hsec  Rubrica  et  ejus  Regulse  sunt  adhibendse,’^ 
etc.^  This  opinion  is  not  maintained  by  any  other  writer  of 
note,  and  it  has  evidently  no  foundation  in  the  rubric.  The 
rubric  makes  no  such  restriction,  but  simply  directs  what  is 
to  be  done  when  a number  are  presented  for  baptism  at  the 
same  time. 

Baruffaldi  cites  Clericati  in  favor  of  his  opinion,  but,  on 
referring  to  Clericati  in  the  part  cited,^  it  will  be  seen  that 
he  speaks  of  the  case  in  which  the  sacrament  is  conferred  on 
a number  together, — unica  vice  et  sub  unica  forma  and 
this,  he  says,  though  valid,  is  illicit,  being  prohibited  by  the 
Church,  unless  in  case  of  urgent  necessity,^  though  she  per- 
mits the  exorcisms  and  other  prayers  to  be  recited  for  a num- 
ber together  in  the  plural.  And  he  gives  in  proof  of  the 
permission  this  very  rubric  of  the  ritual,  Si  vero,”  etc. 

360.  A priest  need  have  no  hesitation,  therehue,  in  avail- 
ing himself  of  this  rubric  in  order  to  shorten  the  ceremony, 
whenever  a number  of  children  are  to  be  baptized  together. 
There  is  no  good  reason  why  he  should  not,  any  more  than 
there  is  why  he  should  not  avail  himself  of  the  similar  ruV)rics, 
when  a number  of  adults  are  to  be  baptized  together  or  than 
there  is  why  a bishop  should  not  avail  himself  of  the  like 
rubrics  in  the  Pontifical,  which  are  very  clear  and  explicit 
on  this  matter.® 

361.  There  is  some  difficulty,  however,  in  determining  the 
exact  meaning  of  the  rubric  when  we  come  to  apply  it  to  the 
several  parts  of  the  Ordo.”  The  most  satisfactory  way  of 
explaining  it,  perhaps,  is  to  go  through  the  entire  Ordo,’^ 
and  point  out  in  detail,  as  well  as  we  can,  the  changes  that 
are  to  be  made.  We  shall  take  as  our  guide  in  this  the 
rubrics  of  the  Ordo  Baptismi  Adultorum,”  which,  as  we 
shall  see,  are  very  explicit  on  most  points,®  and  those  of  the 
“ Pontificale  Romanum,”  which  professedly  give  in  detail  the 
directions  that  are  indicated  here  only  in  general  terms.’^ 

*362.  First  of  all,  when  children  of  both  sexes  are  to  be 

* Tit.  xi.  n.  .56.  ® De  Baptismo,  Decis.  xxxiv.  num.  1-3, 

edit.  Ancona,  1757.  ^ Vid.  supra,  cliap.  iii.  ^ xxiii. 

* Vid.  infra,  chap.  vi.  ^ Vid.  Pontif.  Hit.  pro  Baptismo  Parvulorum, 
et  Pontif.  Hit.  pro  Baptismo  Adultorum,  in  Uontificali  Romano. 

“ Infra,  chap.  vi.  $ ii.  el  seq. 

’ \‘id.  I’oiitif.  Hit.  pro  Bajttisino  Parvulorum,  Knbricas  in  fine. 


134 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


baptized,  the  males  are  placed  on  the  right,  and  the  females 
on  the  left ; that  is,  as  the  rubric  is  usually  understood,  the 
males  are  placed  on  the  right  of  the  females,  though  there  are 
reasons  for  understanding  it  differenth".^  The  priest,  then, 
vested  and  attended,  as  before  explained,  comes  to  the  door 
or  porch  of  the  church,  where  the  sponsors  with  the  infants 
ought  to  be  in  waiting.^ 

*363.  Commencing  with  the  first  of  the  male  children,  he 
puts  the  interrogation,  N.  Quid  petis  etc.,  in  the  singular 
number,  and  proceeds  exactly  as  in  the  baptism  of  one  as  far 
as  the  words,  ut  templum  Dei  jam  esse  possis,’’  mclnsiyely. 
He  does  the  same  with  the  next  in  order,  and  so  on  to  the 
last  on  his  extreme  right.  This  is  the  order  to  be  followed  in 
baptizing  a number  of  adults,  according  to  the  rubric  of  the 
Ritual.^  It  is  also  the  order  to  be  observed  according  to  the 
rubrics  of  the  Pontifical.^ 

An  order  of  baptism  for  a number  of  infants  together  is 
given  at  full  length  in  the  Epitome  Ritualis  Romani,’^  pub- 
lished for  the  use  of  the  clergy  in  Scotland.®  It  has  the 
question,  “ Fides  quid  voBis  prcestat  f ” and  the  exhortation, 
8i  igitur  vultis,”  etc.,  addressed  to  all  in  common.  We 
do  not  know  what  authority  this  Epitome’^  may  have,  but, 
in  this  point,  it  does  not  accord  with  the  Ritual  or  Pontifical. 

*364.  Then  he  says  the  prayer,  Preees  nostras,”  etc.,  for 
all  in  common,  and  in  the  plural  number.  This  prayer  is 
expressly  directed  to  be  said  in  the  plural  for  a number  of 
adults  f and  the  rubric  of  the  Pontifical,  Pro  Baptismo  Par- 
vulorum,’’  has  in  brackets  the  words,  In  plurali  pro  omnibus,” 
immediately  before  it. 

*36/).  For  ^^hunc  eleetum  tuum,”  ^Hios  electos  tiios”  should 
be  substituted  in  every  case  except  that  in  which  all  are 
females,  when  the  words  “ has  electas  tuas  ” are  used ; and 
the  same  rule  is  to  be  observed  for  the  similar  changes  in  the 
other  prayers.  The  rubric  of  the  Pontifical  is  very  explicit 
on  this  : “ Quod  si  fuerint  masculi  et  foeminse  simul  baptizandi, 
ornnia  dicantur  in  numero  plurali,  sed  in  genere  masculino, 
etiam  si  sint  plures  foeminse  quam  masculi.”^ 

*366.  It  may  be  asked  whether  the  names  of  all  should 
be  distinctly  mentioned  where  the  letter  N occurs  in  the 


^ Vid.  chap.  vi.  $ viii. 

3 Vid.  chap.  vi.  § viii. 

^ Glasgow,  Margey,  1859. 
Pro  Bapt.  Parv.,  in  fine. 


2 Vid.  supra,  n.  288,  et  seq. 

^ Pro  Baptismo  Parvulorum. 
^ lufra.  chap.  vi.  $ xi. 


5 XXV.  371.] 


A NUMBER  TOGETHER. 


135 


prayers.  We  have  seen  no  authority  on  the  question,  but  we 
think  they  ought ; at  least,  we  take  this  to  be  most  in  accord- 
ance with  the  rubric.  If  the  number,  however,  be  veiy  great, 
so  that  the  names  could  not  easily  be  remembered,  we  are 
inclined  to  think  they  may  be  omitted.  Of  course  the  name 
is  always  mentioned  in  the  interrogations,  for  these  are  put 
singulariter  singulis.’^  ^ 

*367.  We  have  already  seen  that  the  imposition  of  the 
hand,  prescribed  by  the  rubric,  does  not  require  physical  con- 
tact 5^  and  hence  it  might  be  inferred  that,  in  the  present  case, 
it  is  enough  to  extend  the  hand  over  all  in  common.  Besides, 
‘‘  manus  impositio  is  not  mentioned  among  the  ceremonies  to 
be  applied  singulariter  singulis,”  from  which  De  Herdt  infers 
that  it  may  here  be  applied  to  all  in  common.^  We  had  no 
doubt  about  the  correctness  of  this  conclusion  till  we  referred 
to  the  rubric  of  the  Pontifical,  which  distinctly  prescribes  that 
the  hand  be  imposed  here,  singulariter  singulis.”  This  must 
be  looked  on  as  decisive,  however  specious  the  above  reasons 
may  be ; for  the  Pontifical  professes  to  give  in  the  proper 
places  the  directions  which  are  put  together  here  in  the  ritual ; 
and  there  is  no  reason  to  suppose  that  the  ceremony  as  per- 
formed by  a bishop  differs  in  this  point  from  the  ceremony 
when  performed  by  a priest. 

*368.  Having,  then,  imposed  his  hand  on  the  head  of  each, 
he  says  the  prayer,  Omnipotens  sempiternej''  etc.,  for  all  in 
common.  This  prayer  is  preceded  in  the  Pontifical  by  the 
notice,  In  plurali  pro  omnibus ;”  and  in  the  Order  for 
Adults”  it  is  directed  to  be  said  in  the  plural  for  a number.® 
*369.  No  chancre  is  made  in  the  blessing-  of  the  salt.  It 
is  administered  to  each  separately,  with  the  words,  N.  AccipeJ^ 

etc Vax  tecum etc. 

*370.  Then  the  prayer,  Deus  Patrum,^^  etc.,  is  said  for 
all  in  the  plural,  and  so  is  the  exorcism,  as  far  as  the  words, 
vocare  dignatus  est  the  remaining  words,  Et  hoc  signum,^^ 
etc.,  being  said  in  the  singular,  while  the  sign  of  the  cross  is 
being  made  on  the  forehead  of  each.  All  this  is  distinctly 
prescribed  in  the  Pontifical.® 

*371.  The  YiYSiyer/^  jEternam  ac  justissimam”  etc.,  is  said 
for  all  in  common  j but  before  it  the  priest  is  to  impose  his 
hand  on  the  head  of  each  separately,  as  is  prescribed  here- 


^ Vid.  supra,  n.  296,  ^ gupra,  n.  301.  ^ Pa,-g  vi.  n.  7. 

‘‘  Pro  liapt.  ParvuL,  in  fine.  ^ Vid.  infra,  cliap.  vi.  $ xi. 

Kub.  in  loc. 


136  ORDER  OF  INFANT  BAPTISM.  [cHAP.  IV. 

after  in  the  Order  for  Adults/  and  as  is  marked  in  the 
Pontifical.^ 

*372.  Then  placing  the  left  extremity  of  his  stole  on  the 
first  of  the  children,  or,  if  there  be  only  two  or  three,  placing 
it  so  that  it  may  touch  each  of  tliem,^  he  introduces  all  into  the 
church,  saying  in  the  plural : N.  et  N.,  etc.  IngrediminiJ'  etc. 

373.  Having  recited  the  “ Credo and  Pater  Noster,” 
with  all  the  sponsors  advancing  towards  the  font,  before 
entering  the  baptistery,  he  says  the  exorcism  for  all  in  com- 
mon, ‘‘  Exorciso  ie  ...  ah  his  plasmatibus”  etc. 

374.  He  touches  with  saliva  the  ears  and  nostrils  of  each, 
saying,  Ephpheta,^^  etc.  In  the  present  case  it  would  be 
convenient  to  adopt  the  method  before  mentioned,"^  of  putting 
some  saliva  in  the  hollow  of  the  left  hand.  He  would  thus 
avoid  the  necessity  of  putting  the  thumb  to  his  lips  after 
having  used  it  in  applying  the  saliva  to  the  first  child. 

*375.  Having  dried  his  fingers  with  a towel,  he  then  inter- 
rogates each,  N.  Ahretiufdias”  etc. ; and  this  done,  he 
anoints  each  with  the  oil  of  catechumens,  on  the  breast  and 
between  the  shoulders,  saying,  Ego  te  linio”  etc. 

*376.  Having  then  wiped  his,  thumb  and  the  parts  anoint- 
ed, lie  changes  his  stole,  and  proceeds  to  interrogate  on  the 
Creed  and  baptize  them  one  by  one. 

*377.  When  all  are  baptized,  he  applies  the  vertical  unc- 
tion to  each,  and  after  he  has  applietV  it  to  all,  he  removes 
the  oil  from  his  thumb. 

He  then  presents  the  white  garment  and  the  lighted  candle, 
and  gives  the  parting  salutation,  Vadej”  etc.,  to  each  in 
succession,  and  concludes  with  the  admonitions  to  the 
sponsors  and  parents,  etc.,  in  common. 

*378.  For  those  who  are  often  required  to  baptize  a num- 
ber together,  it  would  be  very  convenient  to  have  the  Ordo  ” 
with  all  the  changes  given  at  full  length.  In  defect  of  this, 
we  would  recommend  them  to  note  the  changes  in  the  margin 
of  the  common  Ordo  ” in  the  ritual  which  they  use. 

^ XXVI. — Si  iiifans,  vel  adultus  aegrotus  adeo  graviter  laborer,  ut 
periculum  immineat  ne  pereat  aiitequam  Baptismus  perficiatui’,  Sacerdos, 
oniissis  quae  Baptismum  praecedunt,  eum  baptizet,  ter,  vel  etiam  seme! 
iiifundens  aquani  super  caput  ejus  iu  modum  Crucis,  diceiis : Ego  te 
haptizo,  in  nomine  Patris,  ^ etc. 

*379.  In  case  of  necessity,  or  when  there  is  danger  that 

1 Infra,  chap.  vi.  $ xxiii.  “ Rub,  in  loc.  ^ yi(j,  pPap.  vi.  § xxiv. 

^ Supra,  n.  329. 


$ XXVII.  383.] 


IN  DANGER  OP  DEATH. 


137 


tlie  person  to  be  baptized  may  die  before  the  preceding  cere- 
monies could  be  completed,  all  that  precedes  the  baptism 
irself,  that  is,  all  that  precedes  the  application  of  the  matter 
and  form  of  the  sacrament,  should  be  omitted  ; and  the  priest 
should  at  once  pour  on  the  water  and  pronounce  the  form  in 
the  manner  before  explained.^ 

*380.  If  the  danger  be  very  imminent,  it  is  enough  to  pour 
on  the  water  once,  as  the  triple  ablution  is  not  essential  f and 
it  is  hardly  necessary  to  observe  with  Baruffaldi^  that  the  two 
ablutions  omitted  are  not  to  be  afterwards  supplied. 

*381.  The  case  here  provided  for  might  occur  even  in  the 
church  itself,  as,  e.  g.,  when  an  infant  that  has  been  brought 
to  tlie  church  is  observed  to  be  in  danger  of  death.  In  such 
circumstances,  the  priest  should  at  once  put  on  the  white  stole 
and  commence  by  pouring  on  the  water,  proceeding  (unless 
tlie  infant  be  dead)  with  the  other  ceremonies  to  the  end,  as 
directed  in  the  following  rubric,^  Then,  if  the  infant  be  yet 
living,  and  if  it  be  not  necessary  to  remove  it  from  the  church 
to  ap})ly  remedies  or  the  like,  he  puts  on  the  violet  stole,  and 
supplies  what  has  been  omitted  in  the  manner  prescribed  here- 
after.^ This  we  take  to  be  the  order  he  sliould  follow,  for  the 
rubrics  here  are  quite  general,  comprising  every  case  in  which 
it  may  be  necessary  to  commence  by  applying  the  matter  and 
form. 

*382.  When  a priest,  however,  is  called  on  to  baptize,  in 
a case  of  necessity,  in  a private  house,  or  in  any  other  place 
than  the  church,  it  is  certain  that  he  is  not  allowed  to  perforin 
any  of  the  ceremonies  which  precede  the  application  of  the 
matter  and  form,  even  though  there  be  no  danger  of  the  in- 
fant’s death  until  all  tlie  ceremonies  could  be  completed.  He 
should  vest  in  a white  stole,  and,  after  pouring  on  the  water, 
apply  the  ceremonies  which  follow,  leaving  those  that  precede, 
and  for  which  the  violet  stole  is  worn,  to  be  afterwards  sup- 
plied in  the  church.  This  has  been  expressly  decided  by  the 
Sacred  Congregation.®  What  exceptions  may  be  admitted 
we  shall  consider  under  the  next  rubric. 

$ XX V”!!. — Si  non  habeatur  aqua  baptisnialis,  et  periculum  impen- 
deat,  Sacerdos  utatur  aqua  simplici. 

*383.  If  the  baptismal  water  be  at  hand,  or  can  be  easily 
procured,  it  ought  to  be  used,  as,  e.  g.,  when  the  case  of  ne- 

• Supra,  n.  344.  ^ gt  Lig.,  lib.  vi.  n.  107,  Queer,  v. 

^ Tit.  xi.  n.  00.  ^ Infra,  ^ xxviii.  ® Chap.  vii. 

® 23  Sept.  1820.  In  Calagur  et  Calccat.,  n.  4572. 


138 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


cossity  aric-es  in  tlie  church  itself,  or  in  a house  near  it.  Many 
hold  that,  even  in  private  baptism,  there  is  an  obligation  sub 
gravi  of  using  consecrated  water  when  it  can  be  had.  Gurv,^ 
citing  the  Sabnanticenses  and  others,  thinks  this  the  more  prob- 
able opinion.  But  St.  Liguori,^  Lacroix,^  and  others  whom 
they  cite,  hold  the  contrary.  St.  Liguori  says  In  baptis- 

mo  private  probabile  est  licere  uti  aqua  non  consecrata.” 
It  is  practically  certain,  then,  that  the  obligation  of  using 
consecrated  water  in  private  baptism,  is  at  most  sub  venialij 
l)ut  all  are  agreed  that  it  is  at  least  laudable  to  use  it  when 
it  can  be  had, 

De  Herdt  maintains^  that  no  one  who  has  not  deacon’s 
orders  is  permitted  to  baptize  with  consecrated  water.  But 
the  authors  we  have  just  cited  make  no  distinction  as  regards 
the  minister,  and  seem  to  apply  the  same  rule  whether  a priest 
or  laic  administers  the  private  baptism.  St.  Liguori,  citing 
the  opinion  of  Collet,  says  that  baptismus  adhuc  necessitate 

domi  conferendus,  debet  curari,  ut  hat  aqua  benedicta  sive 
^Mustrali  ob  majorem  decentiam.”®  It  rarely  happens  that 
any  other  than  a priest  can  get  consecrated  water,  since  the 
font  is  kept  locked;"^  but  in  case  it  can  be  had,  we  think  it 
should  be  used  even  by  a laic. 

When  baptismal  water  cannot  be  had,  the  rubric  here  says 
that  he  may  use  common  water.  Collet®  recommends  the 
use  of  holy  water  in  such  circumstances  as  more  becoming, 
and  approximating  more  to  the  practice  of  the  Church.  St. 
Liguori,  in  the  words  just  cited,  seems  to  approve  of  this.  It 
would  appear,  from  a statement  in  the  Revue  Theologique,”® 
that  the  use  of  holy  water  in  private  baptism  by  laics  is  com- 
mon in  France  and  Belgium.  But,  whatever  may  be  said  of 
local  usages,  it  is  evident  from  our  rubric  that,  at  least,  there 
is  no  general  obligation  to  use  holy  water,  or  any  other  than 
common  water,  when  baptismal  w^ater  is  not  at  hand. 

*384.  It  is  not  permitted,  unless  in  virtue  of  special  facul- 
ties, to  bless  baptismal  water  anywhere  except  in  the  church.^® 
We  have  already  seen^^  that  the  baptismal  font  should  be 
blessed  according  to  the  form  prescribed  in  the  Missal,  on 
Holy  Saturday  and  the  eve  of  Pentecost.  At  any  other  time, 


’ Vol.  ii.  n.  253. 

® Lib.  vi.  pars  i.  n.  263. 
* Pars  vi.  u.  3,  ii. 

^ " Vid.  sup.  n.  247. 
in  necessitate,'^  etc. 


2 Lib.  vi.  n.  102,  in  parenth. 

*■  Horn.  Apost.  Tract,  xiv.  n.  8. 

® Loc.  cit.  n.  102,  in  fine. 

® De  Baptismo,  cap.  iii.  Art.  i.  “ Qui  domi 
9 ivme  s^rie,  pag.  24. 


Or  Baptisteiy,  vid.  supra,  n.  239.  Supra,  n.  159. 


$ XXVII.  387.]  WATER  IN  PRIVATE  BAPTISM. 


130 


should  the  font  be  exhausted,  it  ought  to  be  blessed  according 
to  the  form  given  in  the  ritual/  and  the  rubrics  of  this  form 
clearly  imply  that  the  ceremony  takes  place  in  the  church. 
Even  when,  by  special  permission,  baptism  is  solemnly 
administered  in  a private  oratory,  the  water  is  not  to  be 
blessed  there,  but  to  be  carried  from  the  font  of  the  parochial 
church.^  The  present  rubric  provides  for  the  case  in  which  a 
priest  baptizes  in  necessity,  and  has  not  baptismal  water,  and 
it  tells  him  that  in  this  case  he  is  to  use  common  water. 
There  is  no  rubric,  then,  or  general  law,  as  far  as  we  know, 
wliich  requires,  or  even  allows,  a priest  to  bless  water  for 
baptisiu  outside  the  church. 

*385.  In  missionary  countries,  however,  and  in  places  where 
there  are  no  baptismal  fonts,  special  faculties  are  granted,  in 
virtue  of  which  baptism  is  usualh’’  administered  with  all  the 
ceremonies  in  private  houses,  and  the  water  blessed  for  the 
occasion,  if  there  be  not  a supply  of  what  had  been  previously 
blessed. 

*386.  During  the  operation  of  the  penal  laws,  and  until 
very  recjcntly,  such  a custom  prevailed  pretty  generally  in 
Ireland  and  England.  But  measures  were  adopted  by  the 
Synod  of  Thurles,^  and  the  first  Synod  of  Westminster,'^  to 
abolish  the  custom  wherever  the  provisions  of  the  ritual  re- 
garding the  place  of  baptism  could  be  conveniently  carried 
out. 

*387.  ^H3b*  prseteritorurn  temporum  calami tates,^’ says  the 
Svnod  of  Thurles,  usus  in  hanc  regionem  inductus  est 
baptisma  in  domibus  privatis  conferendi.  Cum  sine  magno 
^Mncommodo  in  pluribus  locis  haec  cousuetudo  aboleri  nunc 
“ possit,  ])rtecipimus  ut  in  locis  prmdictis  hoc  sacramentum  in 
Ecclesiis,  in  posterum  conferatur.  Quod  si  infantes  in 
periculo  mortis  sint,  aut  si  longe  degunt  ah  Ecclesiis,  ita  ut 
“ ad  eas  tuto  ferri  non  possint,  tunc  morern  jam  inducturn 
^Djecessitas  mutari  non  sinit.”^  This  decree  must  be  under- 
stood of  baptism  with  the  ceremonies  before,  as  well  as  after, 
the  application  of  the  matter  and  form,  for  this  is  the  baptism 
which  was  conferred  in  private  houses  according  to  the  custom. 
It  is  plain  from  the  words  that  the  old  custom  may  still  be 
retained : 1'^  in  places  where  it  cannot  be  abolished  sine 
‘Tnagno  incomrnodo,”  and  of  this  the  bishop  in  each  diocese 
must,  of  course,  be  the  judge  j 2°  when  a priest  is  called  on  to 

‘ Infra,  chap.  ix.  ^ Supra,  n.  241. 

Deer.  xvi.  Ue  Baptismo,  n.  4. 


^ De  Baptismo,  7°,  8*^. 
® Loc.  cit. 


140 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


baptize  an  infant  in  danger  of  death,  or  at  a great  distance 
from  the  church. 

*388.  The  Synod  of  Westminster  also,  while  prescribing 
the  observance,  general^,  of  the  law  of  the  ritual,  excepts 
tlie  case  in  which  baptism  is  administered  at  a station  remote 
from  the  church  or  chapel,  and  visited  by  the  priest  either  at 
stated  tiines,  or  when  he  is  called  on.^  In  such  circumstances, 
baptism  is  still  administered  with  all  the  ceremonies,  “ extra 

ecclesiamP 

*389.  The  custom  prevailing  in  the  United  States  of 
America  was  pretty  nearly  the  same  as  in  England  and 
Ireland.  The  decree  of  the  first  provincial  Synod  of  Balti- 
more, referring  to  the  custom,  directs  that  care  be  taken,  as 
far  as  possible,  to  have  the  sacrament  of  baptism  conferred 
in  the  church;  but  leaves  it  entirely  to  the  bishops  and 
missionary  priests  to  determine  the  circumstances  in  which 
such  a regulation  might  be  enforced.^ 

It  is  worthy  of  note,  that  the  decree,  in  its  first  form, 
ordered  that,  in  towns  where  there  is  a church,  baptism  be 
administered  only  in  the  church,  but  was  altered  to  its  present 
form  by  direction  of  the  Sacred  Congregation.  The  words, 
which  will  be  found  with  the  decree  in  the  Appendix,  are 
important  as  showing  clearly  that  the  Sacred  Congregation 
is  unwilling  to  interfere  suddenly  with  an  established  usage, 
even  when  that  usage  is  opposed  to  the  provisions  of  the 
rubric  resfardin^  the  administration  of  the  sacraments. 

*390.  When  a priest,  then,  in  any  of  these  exceptional 
cases,  baptizes  solemnly,  it  may  be  asked  what  kind  of  water 
he  should  use.  Of  course,  if  he  can  get  water  from  the 
baptismal  font,  he  should  use  it ; ^ but  if  not,  is  he  to  bless 
water  for  the  baptism  in  the  place  where  he  is!  We  are 
inclined  to  think  he  should ; for  the  w’ater  used  ought  to  be 
consecrated  water,  if  it  can  be  conveniently  obtained,  even 
when  baptism  is  conferred  without  the  solemnities,  as  is  plain 
from  what  has  been  said ; and  there  is,  evidently,  a still 
stronger  reason  why  it  should  be  blessed,  when  baptism  is 
conferred,  as  we  here  suppose  it  to  be,  with  all  the  solemnities, 
though  outside  the  church,  for  such  baptism  is  really  that 
“ baptismus  solemnis,’^  in  which,  according  to  the  common 
opinion,  there  is  an  obligation,  suh  mortali,  of  using  blessed 
water.^  Curandurn  est,”  says  Benedict  XIV,  ne,  extra 

^ Loc.  cit.  Vid.  Deer,  in  Appendice. 

2 Deer.  xvi.  q.  v.  in  Appendiee.  ^ Supra,  n.  383. 

^ St.  Lig.,  lib.  vi.  n.  141.  Vid.  supra,  n.  158. 


5 XXVII.  395.]  SHOULD  WATER  BE  BLESSED. 


141 


“ casum  necessitatis  justique  timoris  ab  infidelibus  incussi; 
communis  et  naturalis  aqua,  vel  etiam  ea  quae  pro  lustra- 
tionibus  benedicitur,  in  baptismi  administratione  adbibeatur, 
ac  temere  omittatur  usiis  aquae  ad  liunc  praecise  effectum 
benedictae  juxta  praescriptum  Ritualis  Romani.”^  Now,  we 
are  much  mistaken,  if  the  same  custom  which  justifies  the 
administration  of  baptism  with  the  solemnities  in  a private 
house,  or  anywhere  outside  the  church,  does  not  justify  also 
the  blessing  of  baptismal  water  in  the  sam^  place,  when  a 
supply  cannot  be  had  from  the  font. 

*391.  The  form  of  blessing  to  be  used  in  such  circum- 
stances is  that  which  is  prescribed  in  the  ritual,^  unless  in 
places  where  the  use  of  a shorter  form  is  allowed  by  special 
indult. 

392.  In  the  United  States  of  America,  the  form  used  is 
one  prescribed  by  the  first  Council  of  Baltimore,  and  approved 
by  Pius  VIII.  We  give  in  the  Appendix  the  form  as  pub- 
lished in  the  ritual  for  the  use  of  the  American  clergy.-'^  It 
will  be  seen  that,  though  very  short,  it  does  not  dispense  with 
the  infusion  of  the  holy  oils. 

393.  In  an  epitome  of  the  Roman  Ritual  published  for  the 
use  of  the  clergy  in  Scotland,^  there  is  an  abbreviated  form, 
in  which  there  is  no  mention  of  the  infusion  of  the  oils.  A 
form  similar  to  this  was  in  use  in  some  parts  of  Ireland  before 
the  Synod  of/riiurles.  It  consisted  simply  of  the  prayers 
prescribed  by  the  Roman  Ritual  for  the  blessing  of  the  font, 
omitting  the  Litany,  the  infusion  of  the  oils,  and,  of  course, 
the  words  to  be  used  in  the  infusion. 

*394.  We  may  conclude,  then,  that  in  any  diocese  or  dis- 
trict where  an  abbreviated  form  of  blessing  is  in  use  with  the 
knowledge  and  approval  of  the  bishop,  it  may  be  used  in  the 
case  we  are  now  considering ; while  in  other  places  the  form 
given  in  the  Roman  Ritual  must  be  adhered  to. 

395.  The  decree  of  the  Synod  of  Thurles,  cited  in  a 
previous  part,®  would  seem,  at  first  sight,  to  prevent  in 
Ireland  the  use  of  any  other  form  than  that  of  the  Roman 
Ritual  j but  probably  it  may  be  understood  with  the  limita- 
tion expressed  in  the  preceding  paragraph,  n.  7,  which  we 
have  given  above  f and  in  this  sense  it  would  not  extend  to 
the  cases  in  which  the  synod  itself  permits  the  custom  of 

^ Constit.  Inter  omnigenas,  $ 20.  ® Infra,  chap.  ix. 

^ Editio  Terlia.  Baltimori,  1860.  * Glasgow,  Margey,  1859. 

® Supra,  11.  238.  e Supra,  ii.  387. 


142 


OKDEli  OF  INFANT  lUPTISM. 


[chap.  IV. 


baptizing  solemnly  in  private  lionses  to  be  continued,  and  in 
which  it  may  be  necessary  to  bless  water  for  the  occasion. 
In  these  cases  it  would  still  be  left  to  the  bishop  to  determine 
how  far  it  is  necessary  or  expedient  to  continue  the  observance 
of  the  old  custom,  as  regards  the  blessing  of  the  water  as  well 
as  the  other  ceremonies. 

396.  Since  the  Synod  of  Thurles,  however,  other  synods 
have  been  held ; and  in  one  of  these,  for  the  province  of 
Dublin,  the  ceremonies  are  prohibited  outside  the  church,  and 
a strict  adherence  to  the  Roman  Ritual  as  regards  baptism,  is 
enjoined  everywhere  throughout  the  province.  Si  aliquando 
contigerit  Parochum  aut  ejus  vicarium  vocari  ad  baptizan- 
dum  infantem  vita  periclitantem  in  privata  doino,  is  accepta 
aqua  benedicta  de  Fonte  Baptismali  (si  tamen  commode  fieri 
potest)  statim  accedat,  et  Baptismum  administret  absque 
cseremoniis  in  Rituali  Romano  prsescriptis,  quae  tamen,  si 
baptizatus  postea  vixerit,  et  cum  primum  convaluerit,  in 
Ecclesia  suppleri  omnino  debeant,  servata  in  omnibus 
Decreti  23  Septembris  1823  forma  editi  a Sacra  Congrega- 
tione  Rituum.”^ 

*397.  Wherever,  then,  in  Ireland,  the  old  custom  has  been 
thus  expressly  abolished,  the  priest,  when  required  to  baptize 
outside  the  church,  must  adhere  to  the  present  rubrics,  omit- 
ting the  ceremonies  that  precede  baptism,  and  using  common 
water  when  he  cannot  get  water  from  the  font.^ 

§ XXVIII. — Deinde,  si  habeat  Chrisma,  liniat  eum  in  vertice,  dicens  : 
Deus  Oninipotens,  etc. 

Postea  dat  ei  linteolum  candidum,  dicens : Accij^e  vestem.  etc. 

Ac  demum  dat  ei  ceream  candelam  accensam,  dicens : Accipe  lam- 
padem,  etc. 

Si  supervixerit,  suppleantur  alii  ritus  omissi. 

*398.  It  is  plain  from  this  rubric  that  all  the  ceremonies 
which  follow  the  application  of  the  matter  and  form,  and  which 
have  been  treated  of  above,^  should,  if  they  can  conveniently, 
be  performed  by  the  priest,  even  when  he  baptizes  in  necessity 
outside  the  church.  It  may  easily  happen  that  he  has  not 
with  him  the  holy  chrism,  nor  does  the  rubric  impose  any 
obligation  of  bringing  it  with  him  when  he  is  called  on  to 
baptize  in  such  circumstances  j but  if  he  has  it  with  him — si 

1 Acta  et  Decreta  Cone.  Prov.  Dahlinen.  Dublini  babiti  mense  Junio, 
1853.  Deer.  10.  Tbe  Decree  of  tbe  S.  C.  R.  referred  to  is,  no  doubt, 
tbe  one  that  bas  been  cited  above,  n.  382,  and  will  be  found  in  tbe 
Appendix,  so  that  1823  must  be  a misprint  for  1820. 

2 Vid.  supra,  n.  383.  ^ Supra,  n.  349,  et  seq. 


143 


§ XXIX.  402.]  ADMONITION  -TO  THE  SPONSORS. 

liabeat  Chrisma  — lie  should  use  it,  and  not  wait  till  the 
child,  if  it  survives,  be  afterwards  brought  to  the  church. 

*399.  If  he  has  not  the  chrism,  it  may  be  asked  whether 
he  sliould  at  least  perform  the  other  ceremonies,  of  presenting 
the  garment  and  the  lighted  candle.  We  have  not  spen  this 
question  discussed,  but  we  believe  that  in  such  circumstances 
it  is  the  usual  and  the  approved  course  to  leave  all  to  be  after- 
wards supplied  in  the  church  in  the  manner  directed  by  the 
ritual.^ 

$ XXIX. — Admonendi  sunt  Susceptores  de  spiritual!  cognatione  quam 
contraxerunt  cum  baptizato,  baptizatique  patre  et  matre;  quse  cognatio 
impedit  Matrimouium,  ac  dirimit. 

*400.  Baruffaldi  observes*  that  it  may  be  useful  sometimes 
to  give  this  admonition  to  the  sponsors  before  the  ceremony 
commences,  for  some  might  be  unwilling  to  act  as  sponsors  if 
they  knew  the  relationship  they  were  about  to  contract,  and 
the  matrimonial  impediment  resulting  from  it.  But,  however 
they  may  have  been  instructed  on  the  subject  previously,  the 
priest  must  not  omit,  at  the  conclusion  of  the  ceremony,  to 
give  them  the  admonition  here  prescribed,  telling  them  that 
they  have  contracted  a spiritual  relationsliip  with  the  child 
ami  its  parents,  such  as  to  prevent  a marriage  between  the 
godfather  and  the  child,  or  its  mother ; and  between  the  god- 
mother and  the  child,  or  its  father.  This  is  the  precise  extent 
of  the  iinpediment  which  results,  and  which  renders  such 
marriage  null,  unless  a dispensation  has  been  previously  ob- 
tained f but  no  impediment  arises  between  the  sponsors 
themselves.^ 

40.1.  It  has  been  already  stated®  how  the  relationship 
affects  the  minister ; but  no  relationship,  and  consequently  no 
impediment,  is  contracted  by  the  sponsors,  unless  when  bap- 
tism is  administered  solemnly,  with  all  the  ceremonies.® 
Although  sponsors,  if  admitted  in  a private  baptism,  contract 
no  impediment,’’^  it  must  not  be  supposed  that  baptism  in  a 
private  house  with  all  the  ceremonies,  such  as  we  have  before 
mentioned,®  is  to  be  regarded  as  a private  baptism, 

402.  The  impediment  is  not  contracted  by  those  who  act 
as  S])onsors  when  the  ceremonies  are  merely  supplied,  accord- 
ing to  an  express  declaration  of  the  Sacred  Congregation  of 

1 Vid,  infra,  cbap.  vii.  * xi.  n.  62. 

^ Can-i^re,  J)e  Matrimonio,  n.  679.  "*  Ibid. 

® Supra,  II.  188.  St,  Big.,  lib.  vi.  n.  149.  Carri^re,  n.  684. 

’’  St,  Lig.,  1.  c.  Vid.  supra,  n,  227.  ® Supra,  n.  38.5. 


144 


ORDER  OP  INFANT  BAPTISM. 


[chap.  IV. 


the  Council.^  It  is  probably  not  contracted  even  when  the 
same  persons  have  been  permitted  to  act  as-  sponsors  in  the 
private  baptism  previously  conferred.^ 

403.  It  is,  of  course,  doubtful  whether  or  not  it  be  contract- 
ed when  the  baptism  is  conferred  conditionally.  In  this  case, 
if  the  (foubt  be  merely  negative,  the  impediment  arises,  ac- 
cording to  the  common  opinion ; but  if  it  be  positive,  e.  g.,  if 
it  be  known  that  baptism  has  been  privately  administered, 
though  there  is  a doubt  about  its  validity,  it  is  very  probable 
the  impediment  is  not  contracted.^  In  such  a case  as  this, 
and  generally  when  there  is  a solid  probability,  according  to 
canonists  and  theologians,  not  mere  probability  of  fact,  against 
the  existence  of  an  impediment  established  only  by  the 
ecclesiastical  law,  St.  Liguori  teaches  that  it  may  be  as- 
sumed practically  not  to  exist,  or  to  be  removed  by  the 
Church.^ 

$ XXX. — Curet  Parochus  parentes  infaulis  admoneri,  ne  in  leclo 
secum  ipsi,  vel  nutrices  parvulum  habeaut,  propter  oppressioiiis  pericu- 
liim  ; sed  eum  diligeiiter  custodiant,  et  opportune  ad  Christianam  dis- 
ciplinam  instituant. 

*404.  Attention  to  this  admonition  is  of  the  greatest  im- 
portance, for  experience  proves  that  many  infants  are  suffocat- 
ed by  being  allowed  to  sleep  in  the  same  bed  with  their 
parents  or  nurses.  This  abuse  was  noticed  as  destructive  to 
infant  life,  and  prohibited  as  such  from  an  early  period  by 
the  canon  law.®  It  was  severely  censured  in  several  provin- 
cial and  diocesan  synods,  and  not  unfrequently  made  a re- 
served case.®  It  was  made  a reserved  case  in  a synod  of  the 
province  of  Armagh,  held  in  1070,  under  Primate  Oliver 
Plunkett.'^'  St.  Charles,  in  the  fourth  Council  of  Milan, 
enacted  that  those  who  keep  in  the  same  bed  with  themselves 
infants  of  less  than  a year  old,  without  adopting  certain  pre- 
cautions, to  be  specified  by  the  pastor,  shall  incur  excommu- 
nicaton  ipso  facto} 

405.  We  have  the  more  reason  to  admire  the  wisdom  and 
tenderness  of  the  Church  in  her  efforts  to  ward  off  this  danger 

^ Cit.  apud  Carri^re,  n.  682.  ^ Collet  apud  Carripre,  n.  685. 

3 St . Lig.,  n.  151.  Lib.  vi.  n.  901. 

^ Cfr.  Reiffenstuel,  lib.  v.  Decretal.  Tit.  x.  n.  11. 

6 Baruff.,  tit.  xi.  n.  65.  Catab,  tit.  ii.  cap.  ii.  $ xxxiv.  n.  iii. 

Cap.  viii.  De  Oasibus  Ordinario  reservatis,  2°.  Vid.  Collections  on 
Irish  Church  Bistory,  etc.,  pag.  161. 

3 Act.  Eccl.  Med.,  pars  i.  cone.  prov.  4.  Quee  pertinent  ad  Sacramen- 
turn  Baptismi,  pag.  110. 


$ XXXI.  407.]  ADMONITION  TO  THE  PARENTS. 


145 


to  infants,  when  we  consider  certain  facts  that  have  been  re- 
cently brought  out  by  the  registration  of  deaths  in  England. 
It  appears  that,  during  the  seven  years,  1848-1854,  of  8,277 
who  are  returned  as  having  died  from  ‘Mianging  and  suffoca- 
tion,” 2,826,  or  more  than  a third,  w-ere  children  under  one 
year  and,  although  it  is  not  stated,  it  can  hardly  be  doubted 
that  most  of  these  were  sujffocated  in  bed.  Dr.  Lankester,  in 
an  analysis  of  the  verdicts  returned  by  coroners’  juries  in 
London,  from  1st  August,  1862,  till  the  31st  July,  1863, 
states  that,  out  of  1,080  inquests  in  all,  no  less  than  ninety 
were  held  on  children  who  met  their  death,  according  to  the 
verdict  returned,  by  suffocation  from  lying  in  bed  with  the 
mother.”  Of  these,  four  were  newly  born,  seven  between 
one  and  five  years,  and  seventy-nine  under  one  year.  In  a 
“ very  large  proportion  of  these  cases,”  he  observes,  the 
mother  falls  asleep  with  her  babe  upon  her  breast,  and  the 
child  is  thus  suffocated  in  the  act  of  sucking.  Sometimes 
‘‘the  child  is  found  dead  between  the  father  and  mother. 
“In  such  a position,  even  when  the  clothes  are  adjusted 
“ before  sleep  comes  on,  the  infant  is  likely  to  be  easily 
“ covered  over,  by  the  restlessness  of  either  of  its  parents.”  ^ 

406.  It  would  be  difficult,  no  doubt,  to  insist  on  a strict 
compliance  with  wffiat  our  rubric  prescribes,  amongst  the 
very  poor,  who  are  badly  provided  with  beds,  clothing,  etc. ; 
but  at  least  their  attention  should  be  called  to  the  matter, 
and  they  should  be  earnestly  exhorted  to  take  all  the  pre- 
cautions they  can,  in  their  circumstances,  to  guard  against 
danger.  St.  LiguorP  cites  with  approval  the  opinion  of 
Collet  and  others,  that  if  the  infant  cannot  (otherwise  be  kept 
sufficiently  w^ann,  and  if  the  mother  or  nurse  is  certain  that 
she  is  not  in  the  habit  of  changing  her  position  during  sleep, 
the  practice  of  keeping  the  infant  in  bed  with  her  may  be 
free  from  any  fault. 

XXXI. — Commonendi  sunt  etiam  parentea,  et  alii,  si  opus  fuerit,  ne 
filios  Ilebraeis,  aliisve  infidelibus,  vel  baereticis  mulieribus  ullo  inodo 
lactandoa  aut  nutriendos  tradant. 

407.  The  mother  is  evidently  bound  by  the  law  of  nature 
to  suckle  her  infant,  and  there  must  be  a just  cause  to  exempt 
her  from  com])lying  with  this  obligation.  The  milk  of  the 
mother,  and  not  that  of  a strange  woman,  is  provided  by 
nature  as  the  nutriment  best  suited  to  the  child.  To  with- 

* Eighteenth  Annual  Report  of  the  Registrar-General  in  England. 

2 Social  Science  Review,  June,  1864,  p.  5J.6.  ^ Lji,  yj.  n.  160. 


146 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV. 


bold  this  nutriment,  then,  unless  for  very  good  reasons,  is  to 
act  against  the  dictates  of  nature,  and  to  do  an  injury  to  the 
child,  which,  according  to  all  theologians,  is  at  least  a venial 
sin.^  Amongst  the  excusing  causes,  St.  Liguori  mentions 
delicacy  of  health,  and  the  custom  which  may  exist  amongst 
persons  of  the  same  rank.^ 

*408.  In  all  cases,  however,  in  which  an  infant  is  confided 
to  a nurse,  care  must  be  taken  that  a proper  person  be  select- 
ed. The  neglect  of  parents  in  this  particular  may  easily 
amount  to  grievous  sin.^  It  is  not  enough  that  she  be  sound 
and  healthy,  she  should  also  be  of  good  moral  disjx)sitions ; 
and  to  make  sure  of  this,  as  well  as  to  guard  against  any 
danger  to  the  faith  or  morals  of  the  child,  should  it  be  in  any 
way  under  her  charge  after  the  period  of  infancy,  care  ought 
to  be  taken  that  she  be  a good  practical  Catholic. 

409.  The  qualities' of  the  nurse  have  proverbially  a great 
influence,  not  only  on  the  health,  but  on  the  temper  and  dis- 
positions of  the  child.  It  is  not  without  reason  that  persons 
are  often  said  to  have  imbibed  such  or  such  a disposition  with 
their  mothei'’s  milk.  If  it  be  true  that  certain  dispositions  are 
often  transmitted  from  the  parent  to  the  child,  we  cannot  be 
surprised  if  the  dispositions  of  the  nurse,  too,  are  sometimes 
conveyed  with  the  nourishment  which  she  supplies  to  it. 
Whatever  may  be  said  of  the  question  physiologically,  there 
can  be  no  doubt  about  the  fact  and  it  is  the  duty  of  the 
pastor  to  instruct  parents  in  their  obligations  on  this  head,  as 
is  here  directed  by  the  ritual.  It  may  be  useful  to  remind 
them  of  these  obligations  immediately  after  the  baptism  of 
the  child  ; but,  as  was  before  observed,®  he  may  do  so  at  other 
times,  and  perhaps  he  might  do  so  with  greater  fruit,  and 
with  less  danger  of  offending  individuals,  by  speaking  of  the 
matter  in  a general  instruction. 

§ XXXII. — Antequam  infans  ex  Ecclesia  asportetur,  aut  Susceptores 
discedant,  eorum  nomina,  et  alia  de  administrato  Baptismo  ad  praescrip- 
tain  formam  in  Baptismali  libro  Parochus  accurate  describat. 

*410.  It  is  not  without  reason  that  the  priest  is  here  ad- 
monished to  make  the  usual  entry  in  the  baptismal  register 
before  the  parties  withdraw  from  the  church.  If  he  does  not 
do  so,  he  may  easily  forget  the  names,  or  even  neglect  the 


1 Vid.  A.  Lapide,  Commentarium  in  Gen.  xxi.  7. 

2 Lib.  iv.  n.  336,  2 in  parenth.  ^ Busembaum,  apud  St.  Lig.,  1.  c. 
■*  Cir.  Catah,  fit-  h-  cap.  ii.  § xxxv.  n.  ii.  ^ Supra,  n.  131. 


$ XXXIII.  413.] 


ADDITAMENTUM. 


147 


matter  altogether.  Hence  the  liber  baptismalis”  is  reckoned 
amongst  the  things  that  should  be  in  readiness  when  baptism 
is  about  to  be  administered.^  The  Synod  of  Thurles  directs 
that  the  register  be  kept  in  the  manner  prescribed  by  the 
ritual.^  It  is  unnecessary  to  dwell  on  the  importance  of 
accuracy  in  tiiis  matter,  since  the  weightiest  interests,  such  as 
the  proof  of  marriages,  the  transmission  of  property,  etc., 
may  often  depend  on  it. 


§ XXXIII. — Additamentum. 

411.  Before  concluding  this  chapter,  it  may  not  be  unin- 
teresting to  note  that,  according  to  the  ancient  discipline  of 
the  Church,  confirmation  and  holy  communion  were  adminis- 
tered immediately  after  baptism,  even  to  infants.^  When  the 
bishop  himself  baptized,  he  confirmed  the  neophyte  immedi- 
ately after  baptism,  anointing  him  on  the  forehead  with  chrism. 
It  was  to  supply  for  this,  in  some  way,  when  the  bishop  was 
absent,  and  when,  therefore,  the  sacrament  of  confirmation 
had  to  be  deferred,  that  priests  were  permitted  to  anoint  the 
crown  with  chrism ; and  it  was  thus  the  vertical  unction  was 
introduced  and  prescribed  amongst  the  ceremonies  of  solemn 
baptism.^ 

412.  When  baptism  came  to  be  generally  administered  by 
})riests,®  the  newly-baptized,  infants  as  well  as  adults,  w^ere 
presented  to  the  bishop  to  be  confirmed,  when  he  visited  the 
several  districts  of  his  diocese.®  A good  illustration  of  this  is 
given  in  tlie  life  of  St.  Cuthbert,  cited  by  Lingard."^  Martene 
cites  the  decrees  of  several  ancient  synods,  which  order  par- 
ents, under  severe  penalties,  to  present  their  children  for  con- 
firmation when  they  have  the  opportunity.  Amongst  others, 
he  cites  one  of  a synod  held  at  Oxford  in  1287,  which  pro- 
vided that,  if,  through  the  negligence  of  a parent,  a child 
“ be  not  confimied  before  it  is  three  years  of  age,  the  parent 

be  obliged  to  fast  on  bread  and  water  every  hkiday  until 
^'the  child  shall  have  received  confirmation.”® 

413.  This  usage  of  administering  confirmation,  even  to 
infants,  as  soon  as  convenient  after  baptism,  was  generally 

^ Chap.  iii.  $ lii.  * De  Parochis,  n.  27. 

^ Martene,  lib.  i.  cap.  i.  art.  xv.  n.  xi.  Bened.  XIV,  De  Synod, 
Dixcr.,  lib.  vii.  cap.  x.  n.  3,  et  cap.  xii.  n.  1.  "*  Vid.  supra,  n.  248. 

® Vid.  supra,  n.  184.  ® Martene,  lib.  i.  cap.  ii.  art.  i.  n.  iv. 

’ History  and  Antiquities  of  the  Anglo-Saxon  Church,  chap.  vii. 
page  322.  » Loc.  cit.  n.  vi. 


148 


ORDER  OF  INFANT  BAPTISM. 


[chap.  IV, 


observed  tlirougbout  the  Latin  Church  until  the  thirteenth  cen- 
tury. After  this  time  a different  custom  began  to  prevail^ 
and  it  was  judged  more  expedient  not  to  confirm  children 
until  they  had  attained  the  use  of  reason.^  It  is  to  be 
“observed/’  says  the  Catechism  of  the  Council  of  Trent, 
“ that,  after  baptism,  the  sacrament  of  confirmation  may, 
“ indeed,  be  administered  to  all ; but  that,  until  children 
“ shall  liave  reached  the  use  of  reason,  its  administration 
“ were  inexpedient.  If  not,  therefore,  to  be  postponed  to  the 
“age  of  twelve,  it  is  most  proper  to  defer  this  sacrament  to 
“ at  least  that  of  seven.”^  This,  then,  is  the  general  rule  at 
present. 

414.  But  there  are  two  cases  in  which  the  bishop  may  still 
lawfully,  and  even  laudably,  confirm  children  before  they 
have  attained  the  use  of  reason.  1°  When  an  infant  is  in 
danger  of  death.  2°  When  there  is  reason  to  fear  that  there 
will  not  be  an  opportunity  of  having  the  sacrament  conferred 
for  a very  long  time  afterwards.^  These  exceptional  cases 
show,  according  to  Benedict  XIV, that  there  is  no  opposition 
between  the  Catechism  of  the  Council  of  Trent,  which  gives 
the  general  rule  in  the  above  extract,  and  the  Homan  Pontifi- 
cal, which  clearly  supposes  that  infants  may  be  confirmed,  and 
directs  what  is  to  be  done  when  they  are  presented  for  con- 
firmation.® 

415.  In  the  Greek  Church  there  is  still  a rigid  adherence 
to  the  ancient  discipline.  The  priest,  immediately  after  con- 
ferring baptism,  instead  of  applying  the  vertical  unction,  as 
is  done  in  the  Latin  Church,  confers  the  sacrament  of  confir- 
mation. He  is  directed  by  the  “ Euchologium  ” to  make  the 
sign  of  the  cross  with  chrism  on  the  forehead,  and  also  on  the 
eyes,  nostrils,  mouth,  and  ears — the  breast  also,  and  the  hands 
and  feet,  according  to  some  ordines,  as  in  the  ETXOAOriON 
MEFA^ — pronouncing  the  words,  i<ppay\<;  dwpsdq  Ihsoparoq 
"Aytuo,  “ Signaculum  doni  Spiritus  Sancti,”  which  are  the  form 
of  the  sacrament.’^ 

416.  It  is  true  that  a bishop  is  the  ordinary  minister  of 
confirmation,  and  that  a simple  priest  has  not  the  same  power 


1 Benedict  XIV,  Be  Synod.  Dicec.  lib.  vii.  cap.  x.  n.  3. 

2 Pars  ii.  cap.  iii.  n.  18.  ^ St.  Lig.,  lib.  vi.  n.  178.  Benedict 

XIV,  1.  c.  n.  5,  el  seq.  * Loc.  cit.  n.  8. 

Be  Confirmandis,  Rubricae,  § 1. 

® ^Ahokoodia  TOO  ^Ayioo  Ba7ZTiffp,aToq.  Cfr.  Martene,  lib.  i.  cap.  i. 
art.  xviii.  ord.  xxh.  et  seq.  et  cap.  ii.  art.  iii.  n.  x. 

7 yid.  Perrone,  Be  Covjirmatione,  cap.  iii. 


§ XXXIII.  419.] 


COMMUNION. 


149 


of  conferring  it  that  a bishop  has  but  it  cannot  be  doubted 
that  a simple  priest  can  administer  it,  when  he  is  delegated 
by  the  Homan  Pontilf  f and  Benedict  XIV  clearly  conveys 
that  the  priests'  in  the  Greek  Church  are  so  delegated,  at  least 
tacitly,  unless  where  there  is  evidence  to  the  contrary,  as  is 
the  case  with  respect  to  some  districts.^ 

417.  With  regard  to  holy  communion,  it  is  quite  certain  • 
that,  according  to  the  ancient  discipline,  it  was  administered 
to  infants  after  baptism.^  It  was  administered  to  them  sub 

specie  vini.”  At  first  it  was  usual  to  put  the  chalice  to  the 
infanfs  mouth,  as  may  be  inferred  from  a passage  of  St. 
Cyprian,  in  his  book  De  Lapsis.^  But  afterwards  a different 
practice  was  introduced.  The  priest  dipped  his  finger  into 
the  chalice,  and  put  it  thus  moistened  with  the  sacred  blood 
into  the  mouth  of  the  infant,  who  would  naturally  suck  it. 

In  some  churches  the  priest  used,  instead  of  his  finger,  a 
spoon,  which  he  moistened  and  presented  in  the  same  way.® 

418.  It  would  appear  from  Martene  that  this  use  of  the 
spoon  was  generally  adopted,  for  it  is  still  continued  by  the 
Greeks  and  other  Oriental  Churches  that  adhere  to  the  ancient 
usage  of  administering  communion  to  infants.’’'  Goar,  de- 
scribing the  present  practice  of  the  Greeks,  says  : Cochleari, 
^‘quod  AdiScda  dicunt,  sacro  sanguine  intincto,  guttulam  e 
“calice  eductam  pueri  lingua  exsugendam  apponunt;  et  si 

quidem  extra  liturgiam  aliquem  initiant  segrotis  sacramenta 

reservata  deprornunt ; sin  liturgia  celebretur,  ex  ipsis  specie- 
“ bus  consecratis.”  ® 

419.  In  the  Latin  Church,  the  practice  of  giving  commu- 
nion to  infants  after  baptism  was  common  until  the  tenth 
century,  and  had  not  altogether  ceased  even  in  the  twelfth,  as 
is  clearly  shown  by  Martene,®  and  Benedict  XIV, who, 
however,  observes  that  it  had  completely  disappeared  in  the 
thirteenth.  In  reference  to  the  ancient  usage,  as  well  as  to 
the  existing  discipline,  the  Council  of  Trent  has  the  following  : 

Genique  eadem  sancta  Synodus  docet  parvulos  usu  rationis 


^ Concil.  Trid.,  sess.  xxiii.  can.  vii. 

2 Benedict  XIV,  lib.  vii.  cap.  vii.  n.  4.  St.  Lig.,  lib.  vi.  n.  170. 

® Cap.  ix.  n.  2,  et  seq. 

■*  Martene,  lib.  i.  cap.  i.  art.  xv.  n.  xi.  et  seq.  Benedict  XIV,  lib. 
vii.  cap.  xii.  n.  i.  ^ Cit.  apud  Martene,  1.  c.  n.  xv. 

Martene,  loc.  cit. 

’ Loc.  cit.  Vid.  etiam,  lib.  i.  cap.  iv.  art.  x.  n.  xiv. 

* KVXO  AO  riO  Nj  tttc,,  De  Pueri  post  Baptismum  ahlutione,  not.  5, 
pag.  d74.  Loc.  cit.  Loc.  cit. 


150 


ORDER  OF  INFANT  BAPTISM. 


[chap.  rv. 


carentes,  nulla  obligari  necessitate  ad  sacramentalem 
Eucharistiae  commuiiionem  ; siquidem  per  baptismi  lavacrum 
regenerati  et  Cliristo  incorporati^  adeptam  jam  filiorum  Dei 
‘^gratiam  in  ilia  aetate  amittere  non  possunt.  Neque  ideo 
tamen  damnanda  est  antiquitas,  si  eum  morcm  in  quibusdam 
locis  aliquando  servavit : ut  enim  sanctissimi  illi  patres  sui 
‘^facti  probabilem  causam  pro  illius  temporis  ratione  liabue- 
rant : ita  certe,  eos  nulla  salutis  necessitate  id  fecisse,  sine 
controversia  credendum  est.’^  ^ 

420.  Besides  confirmation  and  communion,  it  was  usual, 
according  to  the  ancient  observance,  at  least  in  the  Western 
Church,  to  administer  also  milk  and  honey  to  the  newly-bap- 
tized, as  Martene  shows  from  the  testimony  of  Tertullian,  St. 
J erome,  and  others.^  Catalani  ^ observes  that  this  ceremony, 
as  appears  from  a formula  for  blessing  the  milk  and  honey, 
given  in  an  ancient  Roman  Ordo  which  he  cites,  was  designed 
to  signify,  mystically,  that  the  neophyte,  having  left  the 
Egypt  of  darkness  and  sin,  had  entered  the  Church,  a land 
abounding  in  spiritual  blessings. 

^ Sess.  xxi.  cap.  iv.  De  Communione.  ^ Lib.  i.  cap.  i.  art.  xv.  n.  xvi. 
® Tit.  ii.  cap.  ii.  $ xxv.  Appendix,  n.  x. 


CHAPTER  V. 


ON  THE  BAPTISM  OF  ADULTS. — DE  BAPTISMO  ADUL- 
TORUM.” 

$ I. — Si  quis  adultus  sit  baptizandus,  debet  prius,  secundum  Apos- 
tolicam  regulam,  in  Christiana  Fide,  ac  sanctis  moribus  diligenter 
instrui,  et  per  aliquot  dies  in  operibus  pietatis  exerceri,  ej  usque  voluntas 
et  propositum  saepius  explorari,  et  nonnisi  sciens  et  volens,  probeque 
instructus  baptizari. 

421.  We  have  seen  that  the  Church  requires  infants  to  be 
presented  for  baptism  with  as  little  delay  as  possible  but 
when  an  adult  is  to  be  baptized,  she  requires  him  to  be  pre- 
viously well-instructed  and  prepared,  so  that  there  may  be  no 
doubt  as  to  his  intention  and  disposition  in  receiving  the 
sacrament.  Hence,  according  to  the  ancient  discipline,  all 
adult  candidates  for  baptism  were  obliged  to  receive  a certain 
course  of  instructions  in  the  Christian  doctrine,  from  which 
they  were  called  Catechumens,”  L e.,  persons  under  instruc- 
tion. They  were  distinguished  into  several  classes  or  grades, 
according  to  their  progress ; but  there  is  some  diversity  of 
opinion  as  to  the  number  of  these  grades,  and  the  names  by 
which  they  were  known.  According  to  Catalan!^  and  For- 
nici^  there  were  three:  1°  the  Audientes,”  who  merely 
heard  the  public  instructions  in  the  Church,  and  were  obliged 
to  leave  with  the  pagans  and  public  penitents,  not  being  yet 
enrolled  amongst  the  catechumens  properly  so  called.  2° 
The  catechumens  themselves,  also  called  Genuflectentes,” 
who  knelt  in  the  church,  and  over  whom  certain  prayers  were 
pronounced.  3°  The  ^‘Electi”  or  “ Competentes,”  who  were 
judged  fit  to  receive  baptism  at  the  Easter  or  Pentecost  next 
following, 

422.  The  duration  of  the  catechumenate  varied  in  different 
churches,  and  it  does  not  appear  that  it  was  at  any  time  fixed 
by  a uniform  discipline : it  was  left  to  the  prudence  and  dis- 
cretion of  the  bishop  to  determine  it  according  to  circum- 
stances.'* There  wtis  some  diversity  of  |)ractice  also  as  re- 
gards the  ceremonies  observed  in  the  admission  of  catechu- 
mens and  in  the  subsequent  stages  of  their  probation  j but  it 

* Supra,  n.  192.  * Tit.  i.  cap.  ii.  § i.  n.  vi.  ^ Pars  iii.  cap.  viii. 

Marlene,  IJe  Jntiq.  EccL  Hit.,  lib.  i.  cap.  i.  art.  viii.  n.  i.  ii.  iii. 


152 


BAPTISM  OF  ADULTS. 


[chap.  V. 


is  evident  from  Martene,^  that,  generally  speaking,  they 
included  all  those  ceremonies  that  are  still  used  % the 
Church  in  the  solemn  administration  of  baptism,  though  they 
were  then  applied  at  intervals  during  the  preparation,  and 
not,  as  at  present,  all  together  when  the  sacrament  is  con- 
ferred. The  ceremonies  were  comprised  under  the  general 
name  of  “ Scrutinia,”  so  called  because  they  implied  a care- 
ful scrutiny  as  to  the  dispositions  of  the  catechumens.^ 

423.  This  ancient  discipline  regarding  the  catechumens 
naturally  fell  into  disuse  as  the  spread  and  establishment  of 
Christianity  diminished  the  number  of  adult  baptisms,  and  it 
ceased,  at  least  as  to  its  form,  in  the  ninth  or,  at  latest,  the 
eleventh  century.^  So  far,  however,  as  it  required  the  in- 
struction of  the  person  to  be  baptized  in  the  Christian  doctrine 
and  in  the  dispositions  necessary  for  the  worthy  reception  of 
the  sacrament,  it  is  still  retained,  and  never  was,  nor  ever 
could  be,  dispensed  with.  In  the  case  of  adults,  instruction 
must  always  precede  the  administration  of  the  sacrament,  and 
this,  as  our  rubric  says,  ‘^secundum  Apostolicam  regulam,^’ 
for  so  the  Apostles  did : they  first  preached  and  instructed, 
and  then  baptized.  This  rule  is  justly  inferred  from  the 
words  of  Christ  Himself : Go,  teach  all  nations ; baptizing 
them,’^  etc.,  as  is  observed  by  the  Catechism  of  the  Council 
of  Trent,  in  the  passage  already  cited.'^ 

*424.  By  the  world  adult  we  are  here  to  understand  any 
one  who  has  attained  the  perfect  use  of  reason : qui  adulta 

setate  sunt,  et  perfectum  rationis  usuni  habent.”*'’  This  is 
presumed  with  regard  to  all  who  have  completed  their  seventh 
year.® 

425.  The  duty  of  instructing  the  catechumens  was  often 
performed  by  the  bishop,  but  more  frequently  by  priests,  dea- 
cons, or  persons  in  minor  orders,  and  sometimes  even  by 
laics.’’'  At  present  the  missionaries  in  infidel  countries  are 
very  glad  to  avail  themselves  of  the  services  of  any  one  who  is 
himself  sufficiently  instructed  to  undertake  the  office  of 
catechist  f and  it  is  a matter  of  no  great  moment  by  whom  the 
duty  is  performed,  if  it  be  efficiently  performed. 

426.  Great  care  must  be  taken,  according  to  the  rubric,  not 

^ Art.  vi.  per  totum.  ^ Ibid.  art.  xi. 

^ Martene,  art.  xi.  n.  iv.  Supra,  n.  295. 

® Catecii.  Cone.  Trid.,  pars  ii.  cap.  ii.  De  Baptismo,  n.  35. 

® Baruff.,  tit.  xii.  n.  8,  et  seq. 

Martene,  lib.  i.  cap.  i.  art.  v.  n.  ii. 

* ‘‘  Annals  of  the  Propagation  of  the  Faith,”  passim. 


$ I.  428.] 


DISPOSITIONS  KEQUIRED. 


153 


only  to  instmct  the  candidate  in  the  Christian  doctrine  and 
precepts,  but  also  to  ascertain,  as  far  as  possible,  his  dis- 
positions, his  wishes,  and  intentions  in  presenting  himself  for 
baptism.  The  faithful,”  says  the  Catechism  of  the  Council 
of  Trent,  ‘‘are  also  to  be  instructed  in  the  dispositions  for 
“ baptism,  and  are  to  be  taught  that,  in  the  first  place,  they 
“must  desire  and  purpose  to  receive  itj  for  as  in  baptism  we 
“ die  to  sin,  and  engage  to  enter  upon  a new  manner  and  dis- 
“ cipline  of  life,  it  is  fit  that  it  be  administered  to  those  only 
“ who  receive  it  of  their  own  free  wall  and  accord,  and  is 
“ to  be  forced  upon  none.  Hence  we  learn  from  holy  tradi- 
“ tion,  that  it  has  been  the  invariable  practice  of  the  Church 
“ to  administer  baptism  to  no  one  without  previously  asking 
“ him  if  he  will  receive  it.  This  will  even  infants  are  pre- 
“ sumed  not  to  be  without,  for  the  will  of  the  Church,  who 
“ answers  for  them,  cannot  be  doubtful.”^ 

427.  An  intention  of  receiving  baptism  is  necessary  in 
adults  even  for  its  validity.^  In  treating  of  that  which  is  re- 
quired in  the  minister  of  a sacrament,  we  mentioned  the 
several  kinds  of  intention  distinguished  by  theologians,^  and 
we  may  here  observe,  that  in  the  recipient  what  is  called  the 
habitual  intention  suffices  for  the  validity  of  baptism.^  It 
might  seem  that  the  intention  of  receiving  baptism,  if  it  exists 
at  all,  could  not  be  other  than  explicit,  but  yet  it  might  be 
implicit.  A desire  of  embracing  the  Christian  religion  in 
one  who  has  yet  heard  nothing  of  baptism,  would,  according  to 
He  Lugo,®  be  sufficient  for  the  validity. 

428.  To  receive  baptism,  however,  not  only  validly,  but 
licitly  and  with  fruit — in  other  words,  to  receive  not  only  the 
character  which  it  impresses  on  the  soul,  but  the  sanctifying 
and  regenerating  grace  which  it  produces — certain  dispositions 
are  required  besides  the  intention.  What  these  are,  we  are 
taught  in  the  following  words  of  the  Catechism  of  the  Council 
of  Trent : “ Besides  a will  to  be  baptized,  in  order  to  obtain 
“ the  grace  of  the  sacrament,  faith  also  is,  in  like  manner,  most 
“ necessary  j for  our  Lord  and  Saviour  has  taught : ‘ He  that 
“ ‘believeth  and  is  baptized,  shall  be  saved  ^ {MarlCy  xvi.  16). 
“ Another  necessary  condition  is  compunction  for  past  trans- 
“ gi’essions,  and  a fixed  detennination  to  refrain  from  all  sins 
“ for  the  future.”® 


* Pars  ii.  cap.  ii.  n.  38.  ^ St.  Lig.,  lib.  vi.  n.  81  et  n.  139. 

3 Supra,  n.  137.  * St.  Lig.,  1.  c. 

® l)e  ISticrainentis,  Disp.  ix.  ri.  130,  Valcret  tamen. 


® Loc.  cit.  n.  40 


154 


BAPTISM  OF  ADULTS. 


[chap.  V. 


429.  The  more  perfect  these  dispositions  are,  the  greater 
the  grace  that  will  be  received  in  the  sacrament  and  hence 
it  is  important  that  the  candidates  for  baptism  should  be,  as 
the  rubric  here  directs,  employed  in  pious  exercises  for  some 
days  previous  to  receiving  it.  According  to  the  instnictions 
drawn  up  for  the  use  of  the  missionaries  of  the  Propaganda, 
the  time  for  the  instruction  and  preparation  of  catechumens 
should  not,  as  a general  rule,  be  less  than  forty  days.^ 

$ II. — At  vero  si  quis,  dum  iiistruitur,  in  mortis  periculum  incidat, 
baptizarique  voluerit,  habita  ratione  periculi,  vel  necessitatis,  baptizetur. 

*430.  This  rubric  provides  for  the  case  in  which  a catechu- 
men is  in  danger  of  death  before  his  instruction  has  been  fully 
completed ; and  we  are  here  led  to  inquire  what  articles  he 
must  know  and  believe,  in  order  that  baptism  may  be  ad- 
ministered to  him. 

1.  It  is  certain  that  he  must  believe  ‘Hhat  God  exists, 

and  is  a rewarder  to  them  that  seek  Him.’^^  An  explicit 
belief  in  this  is  necessary  to  the  justification  of  an  adult, 
necessitate  medii^  and  without  it  baptism  could  not  be  ad- 
ministered to  him  in  any  circumstances. 

431.  II.  He  must  believe  in  the  doctrines  of  the  Trinity 
and  of  the  Incarnation.  An  explicit  belief  in  these  articles 
is  held  by  many  theologians  to  be,  since  the  promulgation  of 
the  Gospel,  equally  necessary  with  the  preceding.  This 
opinion  seems  the  more  probable  to  St.  Liguori,  but  he 
admits,  as  probable  enough,'*  the  opinion  of  others  who  main- 
tain that  the  explicit  belief  of  these  articles  is  not  necessary, 
necessitate  mediij  but  only  necessitate  prcecepti.  Cardinal  De 
Lugo  discusses  the  question  at  great  lengthj®  and  although 
he  maintains  this  second  opinion  as  more  probable,®  he  con- 
cludes by  saying  that  the  explicit  belief  of  these  mysteries 
is  necessary,  necessitate  medii,  for  the  first  justification  of  an 
adult,  not  indeed  in  re,  but  in  voto^  which  he  explains  thus: 
To  receive  the  grace  of  justification,  it  is  required,  necessitate 
rnedii,  to  have  the  desire  (votum)  of  fulfilling  all  the  precepts, 
and  amongst  the  rest,  of  course,  that  of  explicitly  believing 
these  mysteries.  Now,  in  the  law  of  grace,  this  belief  is 
required,"  not  simply  as  the  fulfilment  of  another  precept 


1 Vid.  De  Lugo,  De  Sacramentis,  Disp.  ix.  sec.  ii.  n.  12. 

2 Monita  ad  Missionarios  S.  Congreg.  De  Propaganda  Fide,  cap.  vii. 

art.  i.  Heb.  xi.  6.  •‘  Lib.  iii.  n.  2. 

^ De  Fide,  Disp.  xii.  sec.  iv.  ® Loc.  cit.  n.  91,  et  seq. 


Q 11.  433.] 


MYSTERIES  TO  BE  BELIEVED. 


155 


might  he  required,  hut  as  a positive  disposition,  at  least  for 
first  jnstification ; and,  therefore,  may  he  said,  when  it  is  not 
had  in  re,  to  he  necessary  in  voto,  just  in  the  same  way  as 
baptism  is  necessary  in  voto  when  it  is  not"  actually  received. 
“Unde,”  he  says,  “ultimo  addere  possumus,  cum  Suarez, 
“ fidem  explicitam  Trinitatis  et  Incarnationis  esse  in  lege 
“gratiae  medium  necessarinm  omnihus  ad  salutem,  nam  per 
“ se  loquendo,  dehet  haec  fides  praecedere  susceptionem 
“haptismi;  si  autem  aliquando  non  praecedit,  hoc  est  propter 
“ ignorantiam,  vel  impotentiam,  et  per  accidens.”^  And 
again  : “ Cum  fides  ilia  per  se  praecedere  deheat  haptismum 
“ nisi  per  accidens  ignorantia  vel  inadvertentia,  aut  impotentia 
- “ excuset,  consequens  est  ut  sicut  haptismus  est  necessarius, 
“sic  et  hdes  ilia  quae  haptismum  praecedere  dehet,  et  sicut 
“ votum  haptismi  supplet  pro  haptismo,  ita  et  votum  illius 
“ fidei,  qnod  includitur  in  voto  haptismi,  supplet  pro  eadem 
“ fide  explicita.”^ 

*432.  At  all  events,  it  is  certain  that  baptism  cannot  he 
conferred  on  any  one  who  does  not  explicitly  believe  the 
Trinity  and  Incarnation,  unless  in  a case  of  extreme  neces- 
sity. The  Congregation  of  the  Holy  Ofiice,  being  asked 
whether  a missionary  is  bound,  before  administering  baptism, 
to  instruct  in  these  mysteries  an  adult  in  danger  of  death,  or 
whether  it  might  not  suffice  to  exact  a promise  that  he  would 
he  instructed  in  them  in  case  of  recovery,  decided : “ Non 
“ sufficere  promissionem,  sed  missionarium  teneri  adulto  etiam 
“ morihundo,  qui  incapax  omnino  non  sit,  explicare  fidei 
“ mysteria,  qum  sunt  necessaria  necessitate  medii,  ut  sunt 
“ })raecipua  mysteria  Trinitatis  et  Incarnationis.”^  If  he  he 
at  all  capable  of  instruction,  therefore,  he  must  be  taught 
these  mysteries  before  he  is  baptized.  But  if  we  suppose  the 
case  of  a convert  from  paganism,  who  explicitly  believes  in 
the  existence  of  God  and  the  rewards  and  punishments  of  the 
next  life,  and  desires  to  embrace  the  Christian  relii^ion,  but 
is  suddenly  seized  with  a fatal  illness,  that  renders^  him  in- 
capable of  being  instructed,  we  think  that  baptism  might  and 
ought  to  be  administered  to  him. 

*433.  III.  He  is  required  to  know,  at  least  in  substance 
and  according  to  his  capacity,  the  Lord’s  Prayer,  the  Apostles’ 
Creed,  the  precepts  of  the  Decalogue,  and  the  Christian 


^ Loc.  cit.  n.  lOG.  2 Lo(._ 

^ 10  Mai,  1703,  cit.  apud  Analecta  Juris  Pontificii,”  II*"®  S6rie, 
pag.  180.V 


156 


BAPTISM  OF  ADULTS. 


[chap.  V. 


doctrine  regarding  the  sacraments  of  Baptism,  Penance,  and 
the  Eucharist.  Every  Christian  adult  is  bound  to  this  under 
pain  of  grievous  sin,^  and  no  one  should  be  baptized,  unless 
in  case  of  necessity,  until  he  has  learned  them.^ 

*434.  So  much  for  what  is  of  strict  obligation.  But  we 
need  scarcely  add  that  every  candidate  for  baptism  should,  as 
far  as  circumstances  permit,  be  fully  instructed  in  the  Christian 
doctrine,  as  given  in  some  approved  catechism,  and  not  only 
learn  in  substance,  but  carefully  commit  to  memory,  the 
Apostles’  Creed,  the  Lord’s  Prayer,  and  the  Angelical  Salu- 
tation, as  all  the  faithful  are  bound  to  do,  at  least  suh  veniali? 

These  are  the  principles  by  which  it  may  be  decided  how 
far,  in  any  proposed  case,  the  previous  instruction  may  be 
dispensed  with.  There  can  be  no  doubt  that,  according  to 
the  ancient  discipline  of  the  Church,  it  was  dispensed  with  in 
danger  of  death,  not  only  in  the  case  of  catechumens,  but 
even  with  regard  to  those  who  were  not  yet  enrolled  amongst 
the  catechumens,  provided  they  manifested,  eith(ir  by  them- 
selves or  through  others,  a desire  (d*  rec<*iving  baptism.^ 

$ III — Adultoruin  Baptismus,  ubi  commode  fieri  potest,  ad  Episcopum 
deferatur,  ut  si  illi  placuerit,  ab  eo  solemnius  coiiferatur ; alioquin  Paro- 
chus  ipse  baptizet,  stata  caeremonia. 

435.  This  rubric  is  a relic  of  the  ancient  discipline,  accord- 
ing to  which  the  solemn  administration  of  baptism  was 
usually  confined  to  the  bishop.®  The  Church  desires  to  in- 
vest the  baptism  of  adults  with  as  much  solemnity  as  possible, 
and  hence  the  rubric  directs  that,  if  it  be  at  all  convenient, 
it  should  be  reserved  for  the  bishop  himself ; if  not,  that  it 
be  administered  by  the  pastor  with  all  the  ceremonies  here- 
after prescribed. 

$ IV. — Decet  autem  hujusmodi  Baptismum,  eX  Apostolico  instituto, 
in  Sabbato  Sancto  Paschatis,  vel  Pentecostes  solemniter  celebrari. 

Quare  si  circa  hmc  tempora  Catechumeni  sint  baptizandi,  in  ipsos 
dies,  si  nihil  impediat,  baptismum  dilferri  convenit. 

436.  We  have  anticipated,  in  a preceding  chapter,  the 
explanation  of  this  rubric.®  Here  we  shall  merely  add  that 
the  delay  of  baptism,  which  it  may  not  unfrequently  require, 
is  not  always  a sufficient  reason  for  departing  from  it  j since, 

* St.  Lig.,  lib.  iii.  n.  3.  De  Lugo,  De  Fide,  Disp.  xiii.  n.  63,  et  n. 
161,  et  seq.  ® St.  Lig.  lib.  vi.  n.  139. 

® St.  Lig.,  lib.  iii.  n.  3.  De  Lugo,  1.  c.  n.  133. 

Catal.,  tit.  ii.  cap.  iii.  $ ii.  n.  iv.  ^ Supra,  n.  184. 

^ Vid.  supi’a,  chap  iii.  ^ xxix. 


$ V.  437.] 


TIME  OF  ADMINISTERING. 


157 


in  tlie  words  of  tlie  Catechism  of  the  Council  of  Trent,  cited 
hy  the  “ Monita  ad  Missionaries/’^  the  delay  is  not  attended 
witli  the  danger  already  noticed  in  the  case  of  infants;  for, 
should  any  unforeseen  accident  render  it  impossible  for 
adults  to  be  baptized,  their  intention  of  receiving  it,  and 
“ their  repentance  for  past  sins,  will  avail  them  to  grace  and 
righteousness.  On  the  other  hand,  this  delay  seems  to  be 
attended  with  some  advantages ; for,  in  the  first  place,  as 
^‘the  Church  must  take  particular  care  that  none  approach 
“ this  sacrament  with  dissimulation  and  h^^pocrisy,  the  inten- 
tions  of  such  as  solicit  baptism  are  better  explored  and 
“ ascertained ; and  hence  it  is  that  we  find  it  decreed  in 
‘‘  ancient  councils  that  Jewish  converts,  before  admission  to 
baptism,  should  be  some  months  in  the  ranks  of  the  cate- 
chumens.  The  candidate  for  baptism  is  also  thus  better  in- 
structed  in  the  faith  which  he  is  to  profess,  and  in  the  practices 
of  a Christian  life  ; and  the  sacrament,  when  administered 
to  adults  with  solemn  ceremonies,  on  the  appointed  days  of 
Easter  and  Pentecost  only,  is  treated  with  more  religious 
“ respect.”^ 

Q V. — Verum  si  circa,  seu  post  terapus  Pentecostes  aliqui  conversi 
fuerint,  qui  aegre  ferant  suum  Baplismutn  in  longum  tempus  diiferri,  et 
H(l  ill  lid  festineiit,  instructique  ac  rite  parati  esse  noscantur,  citius  bap- 
tizari  possunt. 

437.  It  would  be  a long  time  to  wait  from  Pentecost,  or 
soon  after  Pentecost,  till  Easter  of  the  next  year;  and  hence, 
if  there  be  any  converted  about  this  time,  who  would  be  un- 
willing to  wait  so  long,  the  rubric  permits  them  to  be  baptized 
sooner,  provided  they  be  properly  instructed  and  prepared. 
Sometimes,”  says  the  Catechism  of  the  Council  of  Trent, 
when  there  exists  a just  and  necessary  cause  to  exclude 
delay,  its  administration  is  not  to  be  deferred  ; as,  for  instance, 
when  danger  of  death  seems  imminent,  and  particularly 
“ when  the  person  to  be  baptized  is  already  fully  instructed 
in  the  mysteries  of  faith.  This  we  find  to  have  been  done 
“ by  Philip  and  by  the  Piince  of  the  Apostles,  when  the  one 
“ baptized  the  eunuch  of  Queen  Candace,  the  other  Cornelius, 
‘‘  without  the  intervention  of  any  delay,  as  soon  as  they  pro- 
fessed  to  embrace  the  faith  [Acts,  viii.  38,  x.  48).”  ^ 

$ VI. — Catechumenus  imstructus  baptizetur  in  Ecclesia,  seu  Baptis- 
terio.  Patriims  ei  assistat,  et  ipse  CHtechuinenus  ad  Sacerdotis  iiiter- 
rogationes  respondeat,  nisi  inutus  tiieiit,  aut  oranino  surdus,  vel  ignotae 

* Cap.  vii.  art.  i.  ^ Pars  ii.  cap.  ii.  n.  30.  ^ Loc.  cit.  n.  37. 


158 


BAPTISM  OF  ADULTS. 


[chap.  V. 


lingusB ; quo  casu  vel  per  Patriiinm,  si  illam  intelligat,  aut  alium  inter- 
pretem,  vel  nutu  conseiisum  explicet  suum. 

438.  The  rubric  here  repeats,  with  respect  to  adults,  what 
is  prescribed  regarding  the  place  for  the  solemn  administration 
of  baptism  generally.^  But  the  exception  which  is  made  in 
favor  of  the  children  of  princes,^  is  not  understood  to  extend 
to  adults.^  All  that  has  before  been  said  regarding  the 
sponsors,  their  qualifications,  duties,  etc.,^  applies  to  those 
who  assist  at  the  baptism  of  adults.  The  adult  himself,  how- 
ever, and  not  the  sponsor,  must  reply  to  the  interrogations  of 
the  priest,  as  the  rubric  directs,  unless  he  is  a deaf-mute  or 
speaks  a language  which  the  priest  cannot  understand. 

*439.  A deaf-mute,  if  trained  according  to  the  method  now 
adopted  with  so  much  success,  can  be  easily  instructed,  and 
may  answer  to  the  interrogations  in  writing  or  by  signs  j but 
still  we  think  the  sponsor  should  answer  for  him  as  for  an  in- 
fant, and  it  would  be  obviously  a great  convenience  if  the 
sponsor  selected  were  one  who  could  interpret  the  signs  and 
express  them  in  words  for  the  priest.  If  he  has  not  been 
trained,  since  he  cannot  have  received  the  necessary  instruc- 
tion, the  baptism  must  be  deferred  until  he  shall  have  been, 
in  some  way,  trained  and  instructed.  If  there  be  no  time  for 
delay,  or  if  it  be  found  impossible  to  instruct  him,  some  say 
he  should  not  be  baptized ; ® but  others,  whose  opinion  should 
be  followed  in  practice,  teach  that  one  in  such  circumstances 
may  be  baptized.  Either  he  is  to  be  treated  as  one  whose 
condition  does  not  practically  differ  from  that  of  children,  or,. 
at  all  events,  he  is  not  to  be  deprived  of  the  chance  which 
conditional  baptism  would  give  him.® 

440.  If  he  speaks  a language  which  the  priest  cannot 
understand,  the  rubric  directs  that  he  should  answer  through 
an  interpreter,  if  possible  through  the  sponsor  acting  at  the 
same  time  as  interpreter.  It  must  seldom  happen  that  an  in- 
terpreter cannot  be  found,  if  there  be  time  to  seek  one ; but, 
in  case  of  necessity,  baptism  may  be  administered  to  any  one 
who,  even  by  signs,  manifests  a desire  of  receiving  it. 

§ VII. — Pro  hujus  autera  veneratione  Sacrameiiti,  tarn  Sacerdotem 
qui  adultos  baptizabit,  quain  ipsos  adultos  qui  sani  sunt,  convenit  esse 
jejunos. 

^ Vid.  supra,  n.  238,  et  seq.  ® Supra,  n.  241. 

3 Baruff.,  tit.  xii.  n.  44.  Fornici,  pars  iii.  cap.  viii. 

Supra,  n.  218,  et  seq. 

Cfr.  Ferraris,  F.  Baptisrnus,  art.  v.  n.  132. 

^ Vid.  Lacroix,  lib.  vi.  pars  i.  n.  291,  Gousset,  vol.  ii.  n.  92. 


$ VIII.  443.]  SORROW  FOR  SIN  NECESSARY. 


159 


Quare  non  post  epulas,  aut  prandia,  sed  ante  meridiem,  nisi  ex  ratio- 
nabili  causa  aliter  faciendum  esset,  eorum  Baptisma  celebretur. 

441.  According  to  the  ancient  usage,  baptism  was  confer- 
red, as  we  have  seen,^  only  on  the  vigils  of  Easter  and  Pen- 
tecost, which  were  fast  days  ; moreover,  the  neophytes  were 
confirmed  and  received  the  holy  eucharist  imme'diately  after 
baptism.^  But  it  was  not  merely  for  these  reasons  that  they, 
as  well  as  the  minister,  w^ere  required  to  be  fasting.  This 
was  prescribed  also  out  of  respect  for  the  holy  sacrament  of 
baptism  itself,  as  is  plain  from  the  fact  that,  when  it  became  usual 
to  administer  it  at  other  times,  and  without  its  being  imme- 
diately followed  by  communion,  fasting  was  still  enjoined  by 
several  canons.^  The  present  rubric  recommends  it,  but  is 
not  understood  to  convey  a stiict  precept.  Of  course,  if  the 
minister  is  to  celebrate  mass,  and  the  neophytes  to  receive  com- 
munion, according  to  what  is  said  hereafter  in  the  rubric,^ 
all  must^be  fasting.  But,  in  other  circumstances,  what  is  here 
prescribed  regarding  the  fast  or  the  hour  of  the  day,  is  rarely 
attended  to,  according  to  BaruJffaldi  ® and  Oatalani.® 

$ VIII. — Admonendus  est  Catechumenus  ut  peccatorum  suorum 
poeniteat. 

442.  The  remission  of  all  sin,  original  and  actual,”  says 
the  Catechism  of  the  Council  of  Trent,  is  the  proper  effect 

of  baptism ; and  that  such  was  the  object  of  its  institution 
by  our  Lord  and  Saviour  is,  to  omit  other  testimonies,  con- 
veyed  in  the  clearest  tenns  by  the  Prince  of  the  Apostles,  when 
he  says : ^ Do  penance,  and  be  baptized  every  one  of  you 
‘‘ ‘ in  the  name  of  Jesus  Christ,  for  the  remission  of  sins^ 
(Acts,  ii.  38).”^ 

443.  For  the  remission  of  original  sin  no  act  of  sorrow  is 
necessary  ; and  hence,  if  we  suppose  a catechumen  never  to 
have  fallen  into  any  actual  sin,  it  is  enough  for  him,  in  order 
to  receive  baptism  with  fruit,  to  have,  besides  faith  and  hope, 
the  purpose  of  observing  the  precepts.®  This,  however,  is  a 
very  rare  case;®  and  it  is  certain  that,  if  he  has  been  guilty  of 
grievous  actual  sin,  he  must  have  sorrow  for  it  in  order  to 
obtain  its  remission.^®  The  Council  of  Trent  teaches  that  this 

* Supra,  n.  235.  ^ Baruff.  tit.  xii.  n.  53.  Vid.  infra,  chap, 

yi.  $ xlvi.  3 Vid.  Cliardon,  Histoire  des  Sacrements,  liv. 

i™  sect,  i’’®  part.  2'*  chap.  ix.  Marteue,  lib.  i.  cap.  i.  art.  iv.  n.  iv. 

Infra,  chap.  vi.  $ xlvi.  ® Tit.  xii.  n.  55. 

Tit.  ii.  cap.  iii.  $ ix.  n.  iii.  Pars  ii.  cap.  ii.  n.  44. 

” Suarez.  I)e  llaptismo,  Disp.  xxviii.  sect.  i.  n.  .5. 

^ Suarez,  ibid.  St.  hi^.,  lib.  vi.  n.  86. 


160 


BAPTISM  OF  ADULTS. 


[chap.  V. 


sorrow  has  been  at  all  times  necessary  for  justification  to  all 
who  have  defiled  themselves  by  mortal  sin,  even  to  those  who 
seek  to  be  cleansed  by  the  sacrament  of  baptism:  “Fuit 
quidem  poenitentia  universis  hominibus  qui  se  mortali  aliquo 
peccato  inquinassent,  quovis  tempore  ad  gratiam  et  justitiam 
assequendam  necessaria,  illis  etiam  qui  baptism!  sacramento 
ablui  petivissent,  ut  perversitate  abjecta  et  emendata,  tan- 
tarn  Dei  ofiensionem  cum  peccati  odio  et  pio  animi  dolore  de- 
“ testarentur.”^  The  catechumen  then  should  be  admonished, 
as  the  rubric  here  directs,  to  repent  of  his  sins. 

*444.  Unless  we  suppose  the  rare  case  in  which  baptism  is 
administered  immediately  after  he  comes  to  the  use  of  reason, 
it  is  certain  that  he  is  not  free  from  all  actual  sin ; and  if,  as 
is  commonly  the  case,  he  has  been  guilty  of  grievous  sin,  the 
sacrament,  though  valid,  will  be  without  fruit,  unless  he  has 
at  least  attrition.^  If  he  has  committed  only  venial  sins,  it  is 
true  the  want  of  sorrow  will  not  be  an  obstacle  to  the  grace 
of  the  sacrament  and  the  remission  of  original  sin  5 yet,  since 
no  actual  sin,  however  venial,  is  remitted  without  sorrow  for 
it,  as  theologians  commonly  teach  with  St.  Augustine,  these 
venial  sins  will  not  be  remitted,  but  will  remain  until  he  re- 
pents of  and  retracts  them.^ 

445.  According  to  the  ancient  discipline,  catechumens  pre- 
pared themselves  for  baptism  by  a course  of  penitential 
exercises.^  Uhey  frequently  even  made  a confession  of  their 
sins  f but  of  course  this  cannot  be  understood  of  sacramental 
confession,  since  no  sacrament  could  be  received  before  baptism. 
It  was  an  act  of  humiliation  performed  in  a penitential  spirit, 
and,  though  not  necessary  as  a preparation  for  baptism,  w^as 
most  useful  with  the  view  of  getting  advice  and  direction  as 
to  their  future  lives. 

446.  St.  Thomas,  for  this  reason,  recommends  that  the 
confession  of  those  who  desire  it  before  baptism  should  be 
heard.  Having  stated  that,  before  baptism,  there  is  no 
obligation  of  making  a particular  confession  of  sins,  such  as 
is  required  to  obtain  absolution  in  penance,  but  that  it  suffices 
to  make  a confession  in  a general  way,  as  is  made  by  the 
catechumen  when  he  renounces  Satan  and  his  pomps,  he  con- 
cludes by  adding : Si  qui  tamen  baptizandi,  ex  devotione, 

sua  peccata  confiteri  vellent,  esset  eorum  confessio  audieuda, 

* Sess.  xiv.  cap.  i.  ^St.  Lig.,  1.  c.  et  n.  139.  ^De  Lugo,  De 
Sacramentis,  Disp.  ix.  11.  36,  et  De  Pcenitentia,  Disp.  ix.  n.  13. 

^ Mai’tene,  lib.  i.  cap.  i.  art.  x.  n.  ix.  et  seq.  ® Ibid.  u.  xii. 


$ VIII.  449.]  SOEROW  FOR  SIN  NECESSARY. 


161 


non  ad  hoc  quod  eis  satisfactio  imponeretur^  sed  ad  hoc  quod 
‘^contra  peccata  consueta  eis  spiritualis  inforinatio  vitae 
traderetur/'^ 

447.  In  baptism,  not  only  are  sins  forgiven,  but  all  the 
punishments  due  to  sins  and  enormities  are  also  benignantly 
remitted  by  God.”^  Hence  the  exercises  of  penance 

which  precede  baptism,  are  never  undertaken  or  imposed  as 
works  of  satisfaction,  but  in  order  to  correct  evil  habits,  and 
to  prepare  the  catechumens  to  receive  more  abundant  grace 
in  the  sacrament.^  The  only  act  of  the  virtue  of  penance  that 
is  strictly  required,  is  sorrow  for  the  actual  sins  of  which  they 
ma}^  have  been  guilty,  with  the  purpose  of  avoiding  sin  for 
the  future.  Some  theologians  would  require  them  to  have 
[>erfect  contrition,  but  there  can  be  no  doubt  that  attrition  is 
sufficient.^ 

448.  If  any  one,  conscious  of  actual  mortal  sin,  is  baptized 
without  this  sorrow,  he  does  not  receive  the  grace  of  the 
sacrament.  He  receives  the  character  which  it  impresses  on 
the  soul,  and  becomes  subject  to  the  laws  of  the  Church  f 
but  his  sins  remain  and  will  remain  until  he  has  the  disposi- 
tions required,  in  order  that., the  sacrament  may  produce  its 
effect.  As  soon  as  these  dispositions  are  present,  the  sacra- 
ment revives  and  produces  those  effects  of  grace,  which  it 
would  have  produced  the  instant  it  was  conferred,  had  the 
dispositions  been  then  present.® 

449.  If  he  has  committed  no  grievous  sin  since  his  bap- 
tism, the  same  disposition,  which  would  have  sufficed  for  its 
effect  at  the  time  of  receiving  it,  will  suffice  still,  that  is  to 
say,  attrition  but  if  he  has  committed  any  grievous  sin  since 
his  baptism,  either  by  knowingly  receiving  it  without  the  req- 
uisite dispositions  (which  would  be  a sin  continued  and  con- 
summated after  the  moment  of  receiving  the  sacrament),  or 
by  any  other  mortal  transgression,  it  is  necessaiy  for  him  to 
have  either  perfect  contrition  or  attrition  with  the  sacrament 
of  penance. 

Baptism  remits  only  original  sin,  with  the  actual  sins  com- 
mitted before  receiving  it  j and  as  these  cannot  be  remitted 
without  the  remission,  at  the  same  instant,  of  the  grievous 

‘ Pars  3,  Quiest.  Ixviii.  art.  vi.  * Cat.  Cone.  Trid.,  1.  c.  n.  45. 

^ Vid,  Billuart,  De  Baptismo,  Diss.  iii.  art.  v.  Fetes  4^. 

^ St.  Lig.,  lib.  vi.  n.  Bi9. 

^ Cfr.  Collet,  De  BapL,  cap.  vii.  art.  ii.  concl.  2 et  .3. 

® De  Diigo,  De  Sacramentis,  Disp.  ix.  sect.  iii.  n.  22. 

^ De  LiigO;  sect.  iv.  in  52. 


162  . 


BAPTISM  OF  ADULTS. 


[criAP.  V. 


sins  committed  since  receiving  it,  it  follows  that,  in  the  pres- 
ent case,  baptism  cannot  revive  to  produce  its  effect  in 
remitting  the  former,  unless  there  be  concuiTent  with  it  the 
means  of  remitting  the  latter;  and  the  only  means  for  the 
remission  of  sin  after  baptism  is,  according  to  all,  either  per- 
fect contrition  or  attrition  with  tlie  sacrament  of  penance.^ 

450.  It  is  not  to  be  supposed  that  the  sin  committed  after 
baptism  must  be  remitted  before  l>aptism  produces  its  effect ; 
for  in  this  supposition  original  sin  would  be  remitted  by  the 
infusion  of  sanctifying  grace  before  baptism  could  operate. 
We  must  here  distinguish  the  presence  of  a cause  from  its 
operation.  We  can  conceive  the  presence  of  contrition  or 
of  attrition  with  the  sacrament  of  penance  for  an  instant, 
prioritate  signi,  before  the  effect.  Now  this  presence  is 
enough  for  the  reviviscence  of  baptism,  for  w’e  have  then  not 
only  the  disposition  which  would  have  sufficed  for  its  effect 
at  the  time  it  w^as  conferred  (or  subsequently,  if  no  grievous 
sin  had  been  committed  after  it),  but  we  have  also  present, 
and  ready  to  cooperate  with  it,  the  means  of  remitting  the 
sius  committed  since,  and  which  it  could  not  of  itself  remove. 
Both  causes  then  operate  simultaneously:  baptism,  in  the 
remission  of  original  sin  and  the  actual  sins  committed  before 
it;  and  penance,  or  perfect  contrition,  in  the  remission  of 
those  committed  after  it.  All  this  is  beautifully  explained 
by  De  Lugo.^  In  like  manner,  if  a person  has  received 
baptism  without  sufficient  sorrow  to  obtain  the  remission  of 
his  venial  sins,  they  will  be  afterwards  remitted,  both  as  to 
guilt  and  punishment,  as  soon  as  he  has  this  sorrow.^ 

$ IX. — Amentes  et  furiosi  non  baptizentur,  nisi  tales  a nativitate 
fuerint  : tunc  enim  de  iis  idem  judicium  faciendum  est^  quod  de  infanti- 
bus,  atque  in  Fide  Ecclesise  baptizari  possunt. 

Sed  si  dilucida  habeaiit  intervalla,  dum  mentis  compotes  sunt,  bapti- 
zentur, si  velint.  Si  vero,  antequam  insanirent,  suscipiendi  Baptismi  de- 
siderium  ostenderint,  ac  vitae  periciilum  immineat,  etiamsi  non  siht  com- 
potes mentis,  baptizentur. 

*451.  We  have  already  seen  that  the  intention  of  receiving 
baptism  is  necessary  in  adults  even  for  its  validity,  while 
other  dispositions  are  required  to  receive  it  with  fruit.'*  Now, 
in  the  present  matter,  all  who  have  had  at  any  time  the  use  of 
reason  are  reckoned  as  adults,  and  it  is  on  this  principle  the 
rubric  here  proceeds  in  its  directions  regarding  the  insane, 

^ De  Lugo,  sect.  iv.  n.  55,  et  seq.  ^ Sect.  iii.  n.  41,  et  seq. 

3 Ibid.  n.  36.  Supra,  n.  427,  et  seq. 


$ XI.  453.] 


THE  INSANE. 


163 


which  are  the  same  in  substance  as  those  given  by  the  Cate- 
chism of  the  Council  of  Trent.^  If  they  have  been  insane 
from  the  time  of  their  birth — in  other  words,  if  they  have 
never  had  the  use  of  reason — they  are  to  be  treated  as  infants, 
and  baptized  in  the  faith  of  the  Church.  If  they  liave  had 
at  any  time  the  use  of  reason,  then  either  the  insanity  under 
which  they  labor  is  permanent,  or  it  is  broken  by  lucid  inter- 
vals. If  it  be  permanent,  baptism  is  to  be  administered, 
provided  that,  while  they  had  the  use  of  reason,  they  mani- 
fested any  desire  of  receiving  it,  and  in  case  of  doubt  it  should 
be  administered  conditionally  j but  if  there  be  no  ground  for 
supposing  that  they  had  any  such  desire,  they  are  not  to  be 
baptized.  The  same  rule  is  to  be  followed  if  there  be  dan- 
ger of  death  before  any  existing  fit  of  insanity  ceases.  If  it 
be  not  permanent,  however — if  there  be  any  hope  that  reason 
will  return — we  should  wait  for  the  lucid  interval,  and  then, 
of  course,  baptize  them  like  other  adults  if  they  desire  it.^ 

$ X. — Idemque  dicendum  est  de  eo  qui  letbargo  aut  phrenesi  laborat, 
ut  taiitum  vigilaiis  et  intelligens  baptizetur,  nisi  periculum  mortis  im- 
pendeat,  si  in  eo  prius  apparuerit  Baptismi  desiderium. 

*452.  What  has  just  been  said  regarding  the  .insane,  is 
equally  applicable  to  those  who  are  in  a state  of  lethargy, 
and  therefore,  for  the  time  being,  without  the  use  of  their 
senses.  They  are  not  to  be  baptized  until  they  recover  from 
that  state,  except  when  there  is  danger  of  death  j and  not 
even  then,  unless  there  be  some  ground  for  supposing  that 
they  had  previously  a desire  of  receiving  baptism. 

$ XI. — Sacerdos  diligenter  curet  ut  certior  fiat  de  statu  et  conditione 
eoruin,  qui  baptizari  petunt,  prjesertim  exterorum : de  quibus  facta 
diligenti  inquisitione,  num  alias  ac  rite  sint  baptizati,  caveat  ne  quis  jam 
baptizatus,  imperitia,  vel  errore,  aut  ad  qusestuuq  vel  ob  aliam  causam, 
fraude  dolove  iterum  baptizari  velit. 

453.  AVe  have  already  dwelt  on  the  obligation  of  the  priest 
to  make  careful  inquiry,  even  in  the  case  of  infants,  as  to 
whether  they  were  previously  baptized  j ^ and  the  same  obliga- 
tion exists,  a fortiori,  in  the  case  of  adults,  especially  in 
countries  where  there  might  be  any  reason  to  suspect  that  some 
would  ask  for  baptism  through  worldly  motives,  as  has  not 
unfreipiently  ha})})ened,  according  to  Baruttaldi  and  Catalani.® 
Instances  of  the  kind  can  hardly  occur,  unless  where  there  are 

1 Pars  ii.  cap.  ii.  n.  39.  ^ Vid.  St.  Lig.,  lib.  vi.  n.  139, 

et  n.  81,  in  fine.  ^ Supra,  n.  174.  ^ Tit.  xii.  n.  70, 

® Tit.  ii.  cap.  iii.  $ xiv.  n.  iii. 


164 


BAPTISM  OP  ADULTS. 


[chap.  V. 

Jews  or  Pagans,  who  might  hope  to  gain  some  temporal 
advantage  by  a pretended  conversion  to  the  faith. 

§ XII. — Omnes  autem  de  quibus,  re  diligenter  investigata,  probabilis 
dubitatio  est  an  baptizati  fuerint,  si  nihil  aliud  impediat,  sub  conditione 
baptizentur. 

*454.  When,  after  due  inquiry,  there  remains  any  doubt  as 
to  whether  a person  has  been  baptized,  the  rubric  directs  that 
he  be  baptized  conditionally,  if  there  V)e  nothing  to  prevent 
it,  that  is,  if  he  be  properly  instructed  and  prepared.  But 
the  doubt  must  be  a reasonable  one,  for  every  slight  suspicion 
would  not  suffice.^  In  any  case  that  may  occur,  therefore, 
it  is  necessary  to  weigh  the  reasons  carefully ; but,  this  being 
done,  baptism  should  be  administered  conditionally,  unless 
there  he  a moral  certainty  that  it  was  previously  conferred. 
This  is  the  rule  laid  down  by  St.  Liguori  with  regard  to 
children  that  are  exposed ; ^ and  being  founded  on  tbe  neces- 
sity of  baptism,  it  manifestly  applies  to  all  about  whose  bap- 
tism any  doubt  is  raised. 

$ XIII. — Hjeretici  vero  ad  Catholicam  Ecclesiam  venientes,  in  quorum 
Baptismo  4ebita  forma  aut  materia  servata  non  est,  rite  baptizandi  sunt; 
sed  prius  errorum  suorum  pravitatem  agnoscant  et  detestentur,  et  in 
Fide  Catholica  diligenter  instruantur : ubi  vero  debita  forma  et  materia 
servata  est,  omissa  tantum  suppleantur,  nisi  rationabili  de  causa  aliter 
Episcopo  videatur. 

455.  This  rubric  directs  what  is  to  be  done  with  regard  to 
the  admission  into  the  Church  of  converts  from  any  heretical 
community.  The  chief  difficulty  in  the  matter  is  to  ascertain 
whether  they  previously  received  a valid  baptism.  It  was 
defined  by  the  Church,  on  occasion  of  the  controversy  * raised 
in  the  time  of  St.  Cyprian,  that  baptism  administered  by 
heretics  is  not  on  that  account  invalid.^  It  was  decided  that, 
in  receiving  converts  from  heresy,  a distinction  should  be 
made  between  those  in  whose  sect  baptism  was  administered 
with  the  proper  matter  and  form,  as  the  Novatians,  and  those 
in  whose  sect  it  was  not  so  administered,  as  the  Paulianists. 
The  latter  should  be  baptized,  not  the  former.^  The  rule 
thus  laid  down  has  been  always  religiously  observed  in  the 
Church. 

456.  In  forming  our  judgment  in  any  proposed  case,  we 
must  be  guided  very  much  by  the  ritual,  or  the  authorized 

^ St.  Lig.,  lib.  vi.  n.  134.  ^ Lib.  vi.  n.  135,  Secunda  sententia. 

3 Denzinger,  Enchiridion,  n.  14,  Deer.  Steph.  n.  16,  Cone.  Arelat. 
n.  21,  Decret.  Liber,  et  Siric.  ^ Denzinger,  nn.  16,  20,  21,  62,  63. 


$ XIII.  457.]  CONVERTS  FROM  VARIOUS  SECTS. 


165 


mode  of  baptiziog’  in  tlie  sect  from  which  the  convert  comes. 
This  is  clearly  conveyed  in  the  answer  of  the  Sacred  Con- 
gregation of  the  Inquisition^  to  a question  regarding  the 
valid'ty  of  baptism  amongst  the  Lutherans  and  Calvinists. 
If  the  essential  matter  and  form  are  prescribed  in  the  ritual  as 
of  necessity  to  be  used,  we  are  to  assume  the  validity  of  the 
baptism,  unless  there  be  very  grave  reasons  for  questioning  it. 
If  not,  further  inquiry  must  be  made  into  the  circumstances 
of  the  case.  Should  it  be  ascertained  that  the  convert  of 
whom  there  is  question,  was,  in  point  of  fact,  validly  baptized, 
of  course  baptism  is  not  to  be  repeated.  Should  it,  on  the 
other  hand,  be  made  clear  that  the  baptism  was  invalid,  he 
ought  now  to  be  baptized  absolutely.  But  if,  as  is  commonly 
the  case,  a reasonable  doubt  remains,  he  should  be  baptized 
conditionally. 

457.  The  sectaries,  then,  maybe  divided  into  three  classes  j 
those  who  are  certainly  baptized,  those  who  are  certainly 
unbaptized,  and  those  whose  baptism  is  doubtful. 

I.  At  the  present  day  no  one,  we  believe,  doubts  that  bap- 
tism is  validly  conferred,  not  only  in  the  Greek  Church,  but 
amongst  the  Eutychians,  Nestorians,  and  other  Oriental  sects  ; 
and  the  same  is  true,  according  to  Bouvier,^  of  the  sect  known 
in  France  as  La  Petite  EgliseJ’  These  sects  not  only  use 
rituals  which  prescribe  the  essential  matter  and  form,  but  also 
profess  the  Catholic  doctrine  regarding  the  ef&cacy  and 
necessity  of  baptism,  which  is  a sufficient  guarantee  of  the 
care  that  is  taken  to  have  it  properly  administered.  When  a 
convert,  therefore,  from  any  of  these  sects  is  received  into 
the  Church,  he  is  not  to  be  baptized ; but,  as  the  rubric  here 
directs,  the  ceremonies  that  may  have  been  omitted  are  to 
be  supplied,  unless  the  bishop,  to  whom  the  matter  should  be 
referred,  determines  otherwise.  A sufficient  reason  for  omit- 
ting to  supply  the  ceremonies  would  be  the  fear  of  exciting 
controversy  regarding  the  validity  of  the  previous  baptism.^ 

II.  Amongst  the  other  sects  that  still  retain  baptism,  there 
is  not  one,  as  far  as  we  know,  whose  ritual  does  not  prescribe 
the  essential  matter  and  fonn ; so  that,  when  there  is  not 
certainty,  there  is  ground  of  probability  that  their  baptism, 
if  conferred  at  all,  has  been  validly  conferred.  But  in  most 


^ 17  Nov.  1838,  cit.  apud.  Falise.  Sac.  Bit.  Cong.  Decreta,  etc.  V. 
Baptisma,  in  nota,  n.  7.  Vid.  Append. 

^ I)e  Baptismo,  cap.  vi.  art.  2,  $ 3. 

3 Catal.,  tit.  ii.  cap.  iii.  $ xvi.  n.  i. 


166 


BAPTISM  OF  ADULTS. 


[chap.  T. 


of  them  may  be  found  individuals  who  were  never  baptized, 
owing  very  often  to  the  neglect  of  parents,  who  look  upon 
the  baptism  of  their  children  as  a useless  ceremony.  When 
there  is  sufficient  evidence  of  this  in  the  case  of  any  convert, 
he  is  of  course  to  be  baptized  absolutely. 

Again,  some  sects  reject  baptism  altogether,  as  the  Quak- 
ers,^ and  converts  from  amongst  them  should,  therefore,  be 
baptized  absolutely.  The  Baptists  reject  infant  baptism,  and 
baptize  only  adults  who  make  a special  profession  of  faith.^ 
Converts  from  their  sect  are,  therefore,  to  be  baptized  absolu- 
tely, unless  it  be  known  (as  it  may  be,  from  their  own  testi- 
mony) that  they  were  baptized  in  adult  age,  in  which  case 
they  are,  generally  speaking,  baptized  conditionally,  for  the 
reason  given  below. 

III.  The  class  whose  baptism  is  doubtful,  embraces  almost 
all  the  sects  that  go  under  the  general  name  of  Protestants. 
Most  of  them,  it  is  true,  in  their  rituals,  prescribe  all  that  is 
essential  to  baptism,  and  if  we  had  sufficient  security  that  it  is 
always  administered  by  them  in  exact  accordance  with  their 
rituals,  we  should  have  no  reason  to  doubt  its  validity.  As  a 
matter  of  facr,  the  validity  of  baptism  by  Protestants  at  first 
was  generally  admitted  5 and  when  a doubt  was  raised  in 
France  regarding  that  conferred  by  the  Calvinists,  St.  Pius  V 
decided  in  favor  of  its  validity.^  But  their  errors  regarding 
the  efficacy  and  necessity  of  the  sacrament  gradually  led  to 
habitual  carelessness  and  frequent  substantial  defects  in 
its  administration,  so  as  to  leave  reasonable  ground  for  doubt- 
ing in  any  given  case  whether  it  was  rightly  conferred.  Hence 
the  practice,  now  so  extensively  received,  of  baptizing  sub 
conclitione  converts  from  the  various  sects  of  Protestantism,^ 
though  inquiry  should  be  made  in  each  case,  as  is  done  in 
Rome,  according  to  a decree  of  the  Inquisition.®  Kenrick, 
who  enters  fully  into  this  question  in  reference  to  the  various 
sects  in  America,  thinks  that  no  doubt  ought  to  be  entertained 
about  the  validity  -of  the  sacrament  as  conferred  by  the  Bap- 
tists j but  yet,  seeing  that  it  is  questioned  by  some  whether 
they  do  not  separate  the  immersion  too  much  from  the  form, 
he  does  not  quite  condemn  the  practice  of  rebaptizing  con- 
verts from  amongst  them.  Having  given  his  own  opinion 
against  it,  he  concludes  by  saying  : ‘‘  Rem  sapientiorum  judicio 

‘ Vid,  Hook’s  Church  Dictionary,  v.  Quakers.  ^ Ibid.  v.  Baptists. 

^ Cfr.  Benedict  XIV.,  De  Synod.  Diosc.,  lib.  vii.  cap.  vi.  n.  9. 

Cfr.  Perrone,  De  Baptisrno,  cap.  v.  in  noia. 

® Vid.  ‘‘Decretum,”  prefixed  to  this  volume. 


$ XIII.  458.  ] CONVERTS  FROM  VARIOUS  SECTS. 


167 


relinquimus.”^  It  is  usual,  then,  and  it  is  the  safer  course,  to 
confer  conditional  baptism  even  on  these  converts,  unless 
there  be  satisfactory  evidence  that  the  rite  was  duly  per- 
formed. 

458.  If  we  could  have  sufficient  certainty,  about  the  bap- 
tism conferred  in  any  Protestant  sect  at  the  present  day,  it 
would  be  about  that  conferred  by  the  Anglicans,  for  the  Booh 
of  Common  Prayer ^ which  contains  their  ritual,  prescribes  all 
that  is  essential  to  the  sacrament,  and,  moreover,  seems  to 
convey  the  Catholic  doctrine  respecting  its  efficacy  and 
necessity.  Yet  there  is  always  sufficient  reason  to  doubt,  in 
any  particular  case,  whether  it  has  been  actually  conferred  in 
the  manner  directed  by  the  prayer-book. 

A great  many,  probably  the  great  majority,  of  the  Anglican 
ministers  repudiate  the  Catholjc  doctrine.  A considerable 
authority  amongst  them,  Whately,  in  his  work  on  the  Booh  of 
Common  Prayer,  denies  the  validity  of  baptism  by  laics,  and 
says  that  the  sanction  given  to  it  by  the  first  reformers  was 
founded  on  ‘‘the  error  they  had  imbibed  in  the  Romish 
‘‘  Church  concerning  the  impossibility  of  salvation  without  the 
“sacrament  of  baptism.”^  Many  of  them  simply  ridicule  the 
supposition  that  the  salvation  of  a child  depends  on  whether 
or  not  it  has  been  washed  with  water.  The  prevalence  of 
this  error  amongst  them  was  very  clearly  brouglit  out  by  the 
Gorham  controversy  j and  the  decision  of  the  privy  council 
on  that  occasion  leaves  it  free  to  every  minister  to  maintain 
or  reject  the  Catholic  doctrine  as  he  pleases.^  Since,  then, 
the  validity  of  the  rite  depends  on  the  application  by  the 
minister  of  the  proper  matter  and  form  with  the  intention  of 
doing  what  the  Church  does,  it  cannot  be  surprising  that  a 
doubt  should  be  entertained  whether  it  may  not  have  been 
in  validly  performed  by  men  who  confessedly  think  it  of  little 
importance. 

Again,  as  a matter  of  fact,  it  is  very  often  administered  in 
a manner  which  leaves  its  validity  doubtful.  It  is  admitted 
that  baptism  by  aspersion  or  sprinkling  is  valid  but  if  the 
water  which  is  sprinkled  falls  merely  on  the  dress,  it  is 
certainly  null  f if  it  falls  only  on  the  hair,  and  does  not 
touch  the  skin,  the  baptism  is  at  least  doubtful,®  and  the  same 

‘ De  Baptismo,  cap.  ii.  n,  119. 

® Appendix  i.  to  chap.  vii.  sec.  ii.  pag.  356.  Edition  1842. 

3 Vid.  Dub.  Review/'  No.  Iv.  March,  1^50. 

* Vid.  supra,  n.  178.  ^ St.  Lig.,  lib.  vi.  n.  107,  Queer,  iii. 

« St.  Lig.,  ibid. 


168 


BAPTISM  OF  ADULTS. 


[chap.  V. 


is  to  be  said  if  not  more  than  a drop  or  two  should  touch  the 
skin.^  Now  it  is  well  known  that  very  frequently  the  minis- 
ter contents  himself  with  dipping  his  finger  in  the  water,  and 
throwing  one  or  two  drops  on  the  child,  without  much  anxi- 
ety as  to  whether  they  may  touch  the  skin,  or  merely  fall  on 
the  dress.  No  doubt  there  are  some  ministers  who  are  scru- 
pulously exact  in  performing  the  ceremony  as  prescribed  in 
their  prayer-book;  and  if  it  could  be  ascertained  in  any  par- 
ticular case  that  a convert  had  been  baptized  by  one  of  these, 
he  certainly  should  not  be  again  baptized ; but  as  this  can 
be  very  rarely  known  so  as  to  leave  no  reasonable  doubt,  it 
is  not  surprising  that,  as  a general  rule,  converts  from  the 
Anglican  establishment,  as  well  as  those  from  other  Protes- 
tant sects,  are  baptized  conditionally. 

*459.  In  tills  case,  as  well  as  when  baptism  is  conferred 
absolutely,  the  ceremonies  jirescribed  for  the  baptism  of  adults 
are  to  be  observed ; while  those  prescribed  for  infant  baptism 
are  to  be  supplied  in  the  case  of  an  adult  Catholic  who  was 
baptized  in  infancy,  but  with  the  omission  of  the  ceremonies. 
Both  points  have  been  decided  by  the  Sacred  Congregation.^ 

In  the  United  States  of  America,  until  recently,  the  cere- 
monies prescribed  for  infant  baptism  were  used  in  the  baptism 
of  adults  also,  in  virtue  of  faculties  granted  by  the  Holy  See. 

In  1852,  these  faculties  were  renewed  only  for  five  years, 
with  an  intimation  that  they  should  not  be  again  renewed ; 
and  accordingly,  since  1857,  the  American  clergy  are  required 
to  observe  what  is  prescribed  by  the  rubrics  for  adult  ba})tism.^ 

460.  In  England,  according  to  a decree  of  the  first  Synod 
of  Westminster,  adult  converts  are  to  be  baptized  privately 
with  holy  water,  and  without  any  of  the  ceremonies  of  solemn 
baptism  : Hujusmodi  baptismus  non  fiat  publice  sed  oninino 

privatim,  cum  aqua  lustrali  et  absque  caeremoniis.  Confessio 

etiam  Sacramentalis  semper  in  tali  casu  est  exigenda.”^ 

461.  In  Ireland  there  is  no  indult,  as  far  as  we  know, 
authorizing  the  omission  of  the  ceremonies  of  adult  baptism  in 
the  case  of  converts ; or  the  substitution,  for  them,  of  those 
prescribed  for  infants.  The  provincial  Synod  of  Dublin,  in 
1853,  has  the  following  decree  on  the  subject : Cum  acath- 

olici  sub  conditione  sunt  baptizandi,  ritus  in  rituali  pro  bap- 

tismate  adultorurn  praescripti  sunt  adhibendi.’^® 

’ Ibid.  Queer,  vi.  Vid.  supra,  n.  160.  ^ 27  Aug.  1836,  in 

Rhedonen.,  ad.  3 et  4,  n.  4780.  ^ Cfr.  Concil.  Plenarium  Baltimor., 

Decretum  xxiii.  et  Resp.  Sac.  Cong.,  in  Appendice. 

* Deer.  xvi.  8°.  ^ Deer.  11. 


$ XIII.  464.]  CONVERTS  FROM  VARIOUS  SECTS. 


169 


*462.  Before  lie  is  received  into  the  Church,  the  convert 
must  acknowledge  and  detest  his  errors,  and  be  carefully  in- 
structed in  the  Catholic  doctrine,  as  the  rubric  here  prescribes  j 
and  hence  some  time  is  necessary  for  the  due  preparation. 
He  should  make  a profession  of  faith  publicly,  or  at  least 
before  some  witnesses,  as  circumstances  may  determine.  The 
form  used  is  the  Creed  of  Pius  IV,  translated  into  the  ver- 
nacular ‘ or  at  least  an  abridgment  of  it,  such  as  is  given  in 
the  ritual  for  the  use  of  the  American  clergy.  We  have 
already  seen  that  confession  is  not  necessary  as  a prepara- 
tion for  baptism,  though  a private  manifestation  of  conscience, 
with  the  view  of  obtaining  advice  and  instruction,  is  very 
salutary,^  and,  therefore,  may  be  recommended  even  to  converts 
who  are  to  receive  baptism  absolutely. 

*463.  Those  w^ho  are  certainly  baptized,  being  already 
bound  by  the  laws  of  the  Church,^  and  coming  to  know,  by 
their  conversion,  the  obligation  of  confession,  are  clearly  bound 
to  comply  with  it  like  the  other  faithful,  if  they  be  conscious 
of  grievous  sin,  and  have  not,  as  may  be  supposed,  confessed 
within  the  year.^  And  even  though  the  precept  of  confession 
might  not,  in  strictness,  urge  at  the  exact  time  of  their  re- 
ception into  the  Church,  yet  this  time  is  manifestly  most 
suitable  for  confession,  because  they  thus  not  only  fulfil  the 
precept,  but  have  an  opportunity  of  receiving  that  special 
direction  which  is  just  then  so  necessary  for  them,  and  is  no- 
where given  with  so  much  effect  as  in  the  tribunal  of  penance. 

*464.  Those  whose  previous  baptism  is  doubtful,  and  who 
are  to  be  baptized  conditionally,  are  required  to  make  a 
sacramental  confession,  as  has  been  decided  by  a recent  decree 
of  the  Holy  Ofiice.^ 

Previous  to  this  decision,  converts  in  such  circumstances 
were  earnestly  recommended,  and,  as  a rule,  even  required,  to 
confess,  and  w^re  conditionally  absolved.  But  many  theolo- 
gians held  that  they  were  not  in  strictness  bound  to  confess, 
seeing  that  the  doubt  about  their  baptism  makes  it  doubtful 
whether  their  sins  could  be  the  matter  of  sacramental  con- 
fession.® It  is  true  that  sins  after  baptism,  validly  received, 
are  not  remitted  without  perfect  contrition  or  sacramental  ab- 
solution ; and  hence,  the  theologians  who  would  exempt  con- 

‘ Supra,  n.  44.5. 

2 Uusembaum,  apud  St.  Lig.,  lib.  i.  n.  1.54,  et  lib.  vi.  n.  665. 

•'*  Vid.  St.  Lig.,  lib.  vi.  n.  668.  ■*  17  Dec.,  1868. 

**  Lacroix,  lib.  vi.  pars  i.  ii.  324.  Vid.  Gury,  Ue  roenitentia,  n.  419, 
cum  nota  ibid,  subjecta  Edit.  Balleriui. 


170 


BAPTISM  OP  ADULTS. 


[chap.  V. 


verts,  in  tlie  case  supposed,  from  the  obligation  of  confession, 
would  require  them  nevertheless  either  to  make  an  act  of  per- 
fect contrition,  or  to  make  a sorrowful  confession  of  some  sin 
in  order  to  get  (conditional)  absolution^ 

Acting  on  this  opinion,  some  confessors  in  England  received 
converts  into  the  Oh  arch  without  requiring  from  them  a full 
confession  of  their  sins,  while  the  great  majority  required  a 
full  confession  in  accordance  with  the  traditional  practice,  and 
the  decree  of  the  first  Synod  of  Westminster.^  In  these  cir- 
cumstances, the  matter  was  referred  to  the  Holy  See,  and  it  was 
decided  that  a full  sacramental  confession  should  be  exacted.-'^ 
465.  The  decree  of  the  Holy  Office,  containing  this  deci- 
sion, refers  to  and  includes  another  on  the  same  subject,  issued 
on  the  17th  June,  1715,  containing  a similar  dedsion,  and 
prescribing  also  the  order  to  be  observed  in  conferring  the 
baptism  and  giving  the  absolution.  The  same  order  is 
prescribed  by  the  Holy  Office  in  the  form  given  in  the  ritual 
published  for  the  use  of  the  American  clergyj  In  receiving 
converts  who  are  to  be  baptized  conditionally,  the  order  to  be 
observed  is, — first,  the  abjuration,  or  profession  of  faith  j 
second,  conditional  baptism  j third,  sacramental  confession 
with  conditional  absolution.^  The  absolution  is  to  be  given 
sub  conditione,’’  on  account  of  the  doubt  about  the  previous 
baptism  j and,  according  to  Gury,®  it  is  of  no  great  moment 
whether  it  be  given  before  or  after  the  conditional  baptism. 
But  the  above  order  prescribed  by  the  Holy  Office  directs 
that  the  conditional  baptism  shall  precede  the  absolution. 

*466.  The  same  order  seems  to  imply  that  the  confession 
should  be  made  only  after  the  baptism.  At  least  it  clearly 
implies  that  the  convert  is  not  required  to  confess  until  he 
has  been  conditionally  baptized.  Yet  there  is  no  doubt  that 
a confession  before  baptism,  if  the  convert  desires  it  or  is 
wilbng  to  take  it,’’'  has  many  advantages.  The  priest  is  there- 
by better  able  to  judge  of  his  dispositions,  and  has  also  a 
better  opportunity  of  giving  him  special  instructions,  of  ex- 
citing him  to  sorrow,  and  preparing  him  to  receive  with 
greater  fruit  that  sacrament,  whichever  it  be,  that  he  is  now 

^ Gury,  loc.  cit.  Vid  St.  Lig,,  lib.  vi.  n,  473,  Recte  vero  advertunt. 

® De  Baptismo,  n.  8°.  ^ Vid.  Decretiim  iir  Appendice. 

Editio  tertia,  Baltimori,  1860. 

® Vid.  Modus  excipiendi,"  etc.  in  Appendice. 

® Loc.  cit.  n.  420.  Cfr.  Bouvier.  De  Baptismo,  cap.  vi.  art  ii.  $ iii. 
De  Herdt,  pars  vi.  n.  8. 

Vid.  supra,  n.  445,  446. 


$ XIII.  467.] 


ABSOLUTION  FROM  HERESY. 


171 


capable  of  receiving.  These  considerations,  it  may  be  seen, 
are  urged  by  the  bishops  of  England  in  the  preamble  to  the 
(question  which  they  submitted  to  the  Holy  See.^  Hence  the 
common  practice  hitherto  has  been : first,  to  hear  the  convert’s 
confession  and  dispose  him  for  the  worthy  reception  of  either 
sacrament ; then,  to  baptize  him  conditionally  5 and  lastly, 
having  got  him  to  repeat  the  confession,  at  least  in  general 
terms,  and  to  supply  whatever  might  be  judged  necessary  to 
make  it  full  and  complete,  to  give  him  conditional  absolution.^ 
When,  as  is  usually  the  case,  the  confession  is  made  to  the 
same  priest,  the  penitent  is  not  required  to  repeat  the  sins  he 
has  already  confessed  in  detail,  but  merely  to  accuse  himself 
of  them  in  general  terms.^ 

This  practice  may  seem  perhaps  hardly  in  accordance  with 
the  order  prescribed  bv  the  Holy  Office  5 but  we  think  it  is 
not  at  variance  with  that  order  provided  the  confession  before 
baptism  be  not  exacted,  but  merely  recommended.  The 
order,  we  take  it,  is  not  to  be  understood  as  prohibiting  all 
confession  before  the  baptism,  but  simply  as  requiring  that 
sacramental  confession  be  made  after  the  baptism  5 and  this 
clearly  is  the  case  when  the  previous  confession  is  repeated, 
in  the  manner  supposed,  before  absolution. 

467.  It  may  be  doubted  how  far  special  faculties  are 
necessary,  in  this  case,  to  absolve  from  the  sin  of  heresy  or 
the  excommunication  annexed  to  it.  In  the  first  place,  the 
heresy  may  be  only  material,  for  it  can  hardly  be  doubted 
that  amongst  Protestants  many  are  only  material  heretics. 
Reiffenstuel  gives  this  as  his  opinion  regarding  great  numbers 
amongst  the  mass  of  heretics.^  The  same  is  the  opinion  of, 
Lacroix,  and  several  other  authors  cited  by  him,  with  regard 
to  the  Protestants  of  Germany  5 and  what  is  true  of  them  is 
equally  tnie  of  Protestants  in  other  countries.  Some  of 
“ them,”  he  says,  are  so  simple,  or  so  prejudiced  by  the 
“ teaching  of  their  ministers,  that  they  are  persuaded  of  the 
“ truth  of  their  own  religion ; and  at  the  same  time  so  sincere 
“ and  conscientious,  that,  if  they  knew  it  to  be  false,  they 

would  at  once  embrace  ours.  Such  as  these  are  not  formal, 
“ but  only  material,  heretics  ; and  that  there  are  many  such  is 
“ testified  by  numbers  of  confessors  in  Germany,  and  authors 
‘‘of  the  greatest  experience.  What  is  most  deplorable  in 
“ their  case  is,  that,  should  they  fall  into  any  other  mortal 

* Vid.  Decretum  in  Appendice.  ® Vid.  Gury,  1.  c.  n.  420,  in  fine. 

® Cfr.  St.  Lig.,  lib.  vi.  n.  502.  * Lib.  v.  JJecret.  tit.  vii.  u.  13. 


172 


BAPTISM  OF  ADULTS. 


[chap.  V. 


^^sin,  as  may  very  easily  happen  to  such  persons,  they  are 
deprived  of  the  grace  of  the  principal  sacraments,  and  are 
commonly  lost,  not  through  want  of  faith  (for  I suppose 
them  to  believe  what  is  necessary,  necessitate  medii),  but  on 
^‘account  of  other  sins  they  have  committed,  and  from  which 
they  are  not  freed  by  the  sacrament  of  penance,  which  does 
not  exist  amongst  them ; nor  by  an  act  of  contrition  or  per- 
^^fect  chariyv,  which  they  commonly  do  not  attend  to,  or 
think  of  eliciting  (to  say  nothing  of  the  very  great  difficulty 
^^such  men  would  have  in  doing  so),  thinking  they  are  justi- 
tied  by  faith  alone  and  trust  in  Christ  j and  by  this  accursed 
confidence  they  are  miserably  lost.”  ^ 

It  may  be  assumed,  then,  that,  amongst  Protestants,  there 
are  a great  many  whose  heresy  is  only  material  ,*  and  it  may 
be  added,  that  this  is  most  likety  to  be  the  case  with  those 
who  are  converted  to  the  faith,  the  very  fact  of  their  conver- 
sion being,  generally  speaking,  an  evidence  of  the  sincerity 
with  which  they  previously  adhered  to  their  errors.  Now  it 
is  formal  heresy  alone  (i.  e.,  heresy  to  which  one  pertinaci- 
ously adheres,  though  the  true  doctrine  and  the  motives  of  its 
credibility  are  clearly  proposed  to  him)  which  is  reserved  to 
the  Pope,  and  not  material  heresy,  even  when  the  person  is 
guilty  of  grievous  sin  by  his  neglecting  to  inquire  when 
doubts  occurred,  or  by  his  culpable  ignorance,  for  this,  though 
it  may  be  a grievous  sin  against  faith,  is  not,  after  all,  the 
sin  of  formal  heresy.  It  may  easily  happen,  therefore,  that 
no  special  faculty  is  required  for  the  absolution  of  these 
converts.^ 

Again,  since  there  is  a doubt,  as  we  suppose,  whether  they 
have  been  really  baptized,  there  must  be  a doubt  whether 
they  could  incur  the  censures  of  the  Church.  De  Lugo  dis- 
cusses this  question,  and  gives  it  as  his  opinion,  that  when, 
after  diligent  inquiry,  there  remains  a doubt  as  to  the  validity 
of  the  baptism  of  one  who  is  guilty  of  heresy,  he  is  not  to 
be  regarded  as  having  incurred  the  censures  attached  to 
heresy.^  We  look  on  it,  then,  as  extremely  probable  that 
the  converts  of  whom  there  is  question  have  not  incurred  the 
excommunication  annexed  to  heresy;  and  since  the  case  is 
reserved  to  the  Pope  dependency  on  the  excommunication 
annexed  to  it,^  and  since  an  ordinary  confessor  can  absolve 


^ Lib.  ii.  n.  94.  ^ Vid.  Lacroix,  lib.  vi.  p.  ii.  n.  1613.  De  Lugo, 

De  Foenitentia  Disp.  xvi.  n.  197.  De  Fide,  Disp.  xx.  n.  174,  et  .seq. 

3 Pe  Fide,  Disp.  xx.  n.  143.  ^ St.  Lig.,  lib.  vi.  n.  580. 


$ XIII.  468.]  ABSOLUTION  FROM  HERESY. 


173 


from  reserved  cases  when  there  is  a doubt  either  as  to  law  or 
fact/  it  would  seem-  to  follow  that  no  special  faculty  is  re- 
quired to  absolve  in  the  cases  we  are  discussing,  so  far,  at  least, 
as  the  papal  reservation  is  concerned. 

*468.  The  practice  is,  however,  to  deal  with  all  converts 
from  heretical  sects,  as  if  they  had  incurred  the  reserved  ex- 
communication.  Kenrick  observes^  that  the  Church  does  not 
acknowledge,  in  foro  externo,  the  distinction  between 
material  and  formal,’^  which  would  exempt  from  the  re- 
seiwed  censure  any  one  living  in  an  heretical  communion  • 
and  cites  a decree  of  the  Holy  Office,  reprehending  one  who, 
relying  on  that  distinction,  had  absolved  a Calvinist : — Eo 
quod  ignarus  hseresum  et  errorum  Calvini  non  posset  dici 
“ lisereticus  formalis  sed  tantum  materialis.’^  ^ The  doubt 
whether  a convert  has  incurred  the  reserved  censure,  may  be 
expressed  in  the  form  of  absolution,  as  is  directed  in  the  ritual 
for  the  use  of  the  American  clergy,  by  inserting  the  word 
forsan ; . a vinculo  excommunicationis  quam  forsan 

incurristi,”  etc.^ 

Although  bishops  cannot  by  their  ordinary  power  absolve 
from  heresy,®  they  can  do  so  in  virtue  of  special  faculties 
which  they  usually  have  from  the  Holy  See.  Besides,  when 
any  one  who  has  publicly  professed  heresy  solemnly  abjures 
it,  and  penitently  returns  to  the  Church,  the  bishop  is  author- 
ized, as  delegate  of  the  Apostolic  See,  to  absolve  him  pro 
foro  externOj  after  which  he  may  be  absolved  by  any  confessor 
pro  foro  interno  f or,  after  receiving  his  abjuration,  he  may 
remit  him  to  a simple  confessor,  whose  absolution,  though 
only  in  foro  sacramentali,  avails  also  pro  foro  exierno?  In 
these  countries  the  bishops  receive  faculties  to  absolve  from 
heresy,  whether  public  or  occult,  and  to  communicate  the 
same  under  certain  restrictions  to  others.®  When  a convert 
from  heresy,  therefore,  is  to  be  received  into  the  Church,  the 
bishop  should  get  notice  of  it,  that  he  may  himself  receive 
him.  or  send  the  necessary  faculties  to  the  priest  who  is  to 
receive  him. 

$ XIV. — Caetenim  legantur  et  serventur  ea,  quae  supra  de  Baptismo 
in  comm  uni  praescripta  sunt. 


‘ Ibid.,  n.  600.  ^ T)e  Baptismo,  n.  243.  ^ Ii)id.,  in  nota. 

■*  " Modus  excipiendi,’'  etc.  ^ St.  Lig.,  lib.  vii.  n.  83. 

Reiffenstuel,  lib.  v.  tit.  vii.  n.  369.  Bened.  XIV,  De  Synod.  Diocc., 
lib.  ix.  cap.  iv.  n.  3.  7 Bened.  XIV,  1.  c. 

® Formul.  VI**,  1°  et  24°. 


174 


BAPTISM  OF  ADULTS. 


[chap.  V. 


469.  The  rubrics  that  regard  the  matter,  form,  minister,  the 
font,  the  holy  oils,^  the  vestments,  and  other  requisites,  of 
which  we  have  treated  in  a preceding  chapter,^  apply  to  bap- 
tism generally,  and  must  be  attended  to  in  the  baptism  of 
adults  as  well  as  in  that  of  infants.  The  present  rubric 
refers  us  to  them,  as  they  are  supposed,  though  not  repeated 
here. 


^ Chap.  iii. 


CHAPTER  VI. 


ORDER  FOR  THE  BAPTISM  OF  ADULTS  : ORDO  BAPTISMI 
ADULTORUM.’^ 

$ I, — In  primis  Sacerdos,  paratis  his  quae  supra  de  observandis  in 
administratione  Sacranienti  Baptism!  Parvulorum  dicuutur,  indutus 
superpelliceo  et  stola,  vel  etiam  pluvial!  violacei  coloris,  cum  suis  Cleri- 
cis  accedit  ad  gradus  aJtaris,  et  genibus  iiexis,  pia  mente  ad  Deum 
preces  eflundit,  ut  tantum  Sacramentum  digne  valeat  ministrare,  et  ad 
implorandum  divinum  auxilium,  surgens,  se  signat,  et  si  temporis  ratio 
ferat,  dicit : V-  Deus  in  adjutorium,  etc. 

Postea  incipiat,  prosequentibus  Clericis,  Antiphonam,  Effundam,  etc. 

470.  Everything  being  prepared,  both  in  the  baptistery 
and  at  the  church  porch,  in  the  same  way  as  for  the  baptism  of 
infants,^  the  priest  puts  on  a surplice  and  violet  stole,  and,  if 
convenient,  a cope  of  the  same  color.  The  Church  wishes  to 
have  the  ceremony  performed  with  the  greatest  possible  solem- 
nity, and  hence  the  rubric  here  recommends  the  use  of  a cope, 
even  when  it  is  performed  by  a simple  priest. 

471.  The  cope  was  originally  a large  cloak  with  a hood, 
used  in  processions,  and  designed  as  a protection  from  the 
rain : hence  its  name — pluviale.  In  shape  it  still  bears  a 
resemblance  to  such  a garment ; but  it  is  usually  made  of 
rich  material,  and  is  worn  in  certain  functions^  to  give  them 
greater  solemnity. 

472.  The  words  of  the  rubric,  vel  etiam  pluviale,^  might 

seem  to  imply  that  the  stole  may  be  dispensed  with  when  the 
*^50pe  is  used ; but  that  such  fh  not  the  meaning  is  clear  from 
the  general  mbric  regarding  the  administration  of  the  sacra- 
ments,^ and  from  the  fact  that,  when  the  bishop  officiates, 
both  stole  and  cope  are  distinctly  prescribed.^  We  take  it 
that  the  is  meant  to  convey  that  it  would  be  becoming 

and  proj)er  for  him,  though  he  is  not  recpiired,  to  wear  the 
cojKi  in  addition  to  the  stole.  It  is  understood  in  this  sense 
by  Ealise.®  * 


‘ Supra,  chap.  iii.  n,  xlii.  et  seq. 

“ Vid.  Barufh,  tit.  xiii.  u.  3 et  4.  Gav.,  pars  i.  tit.  xix.  lit.  (d). 
3 Supra,  chap.  ii.  $ vii.  * Infra,  cap.  viii.  $ iii. 

* Cours  Abreye,  pars  3"‘®  sect.  cap.  I*"®  $ vi.  n.  0. 


176 


OJiDER  OF  ADULT  BAPTISM. 


[chap.  VI. 


473.  Tlie  priest  sliould  be  attended  by  at  least  two  clerics 
vested  in  surplice,  or  a greater  number,  if  possible.^  When  be 
wears  a cope,  be  should  be  attended  by  three,  and  one  should 
v'alk  at  each  side  holding  the  borders  in  front,  while  he  is 
proceeding  to  the  altar  steps,  and  again  while  going  from  the 
altar  to  the  porch.  This  is  prescribed  in  the  ceremonies  to  be 
observed  in  certain  solemn  functions  in  minor  churches,  where 
the  priest  is  attended  only  by  clerics.^  And  it  seems  to  be 
a general  rule  that,  when  the  priest  is  vested  in  cope,  and  is 
moving  to  or  from  the  altar,  or  elsewhere,  two  attendants 
should  accompany  him,  raising  the  borders  of  the  cope  on  each 
side.  This  rule,  we  think,  should  be  adhered  to  in  the  present 
ceremony. 

474.  All,  then,  having  vested  in  the  sacristy,  the  first  clerk 
precedes  with  hands  joined,  and  the  priest,  accompanied  by 
the  second  and  third  raising  the  borders  of  his  cope,  goes  to 
the  altar,  and,  having  uncovered,  kneels  on  the  lowest  step, 
the  clerks  kneeling,  with  him,^  and  there  implores  the  divine 
assistance  in  the  sacred  function  he  is  about  to  perform,  saying 
the  Veniy  Sancte  Spiritus,’’^  etc.,  or  some  other  appropriate 
prayer.  Then  rising,  he  says,  if  time  permits,  Beus  in 

acljutorium,'^’  etc.,  making  on  himself  the  sign  of  the  cross, 
and  proceeds  with  the  antiphon,  psalms,  and  prayers,  as  in  the 
ritual,  still  standing  at  the  foot  of  the  altar,^  and  reciting  the 
verses  of  the  psalms  alternately  with  the  clerks.®  These  are 
very  appropriate  to  the  occasion,  as  is  shown  by  Oatalani^ 
and  Baruffaldi,^  but  are  not  strictly  prescribed,  as  appears  from 
the  words  of  the  rubric  itself. 

$ II. — Si  plures  fuerint  baptizandi,  hsec  tertia  Oratio  dicatur  in  nu- 
inero  plurali. 

475.  When  two  or  more  ar^  baptized  together  the  last 
prayer,  J)a  qucesumuSj^  etc.,  is  said  in  the  plural,  that  is,  we 
say  Electis  nosiris  ....  edocti,^^  etc.,  in  the  masculine 
gender,  unless  all  be  females.  This  is  expressly  presciibed 
in  the  rubric  which  precedes  the  prayer  in  the  Pontifical. 
The  words  are  : In  plurali  pro  pluribus  et  in  genere  mascu- 
^nino  nisi  omnes  sint  foeminae.^^®  The  same  rule  is  to  be 
followed  in  all  the  prayers. 

^ Barnjff.,  tit.  xiii.  n.  6.  Vid.  supra,  n.  126.  et  seq. 

^ Memoriale  Rituum,  jussu  Benedicti  XIII.  in  Festo  Purific.,  Fer.  iv. 
Cin.,  Sabbat.  Sanct.,  etc.  ^ Rit.  Toul.  tit.  iii“®  § i.  n.  1. 

■*  Baruff'.,  tit.  xiii.  n.  8.  ° Rit.  Toul.,  n.  2. 

® Tit.  ii.  cap.  iv.  § i.  n.  ii.  Loc.  cit.  n.  10. 

^ Pontificalis  Ritus  pro  Raptismo  AduUorum. 


$ m.] 


POSITION  AT  THE  DOOR. 


177 


476.  Those  who  are  to  be  baptized  are  frequently,  through- 
out the  ceremony,  called  in  the  rubrics  ^^Electi.^^  We  have 
already  mentioned^  the  classes  into  which,  according  to  Cata- 
lani,  the  catechumens  were  distributed.  Those  who,  after  the 
scrutinies,  were  judged  sufficiently  prepared  to  receive  baptism, 
were  called  Oompetentes,”  or  “ Elect!  j ” but,  Ibcording  to 
Baruffaldi,^  we  must  distinguish  between  the  two,  as  they  were 
not  called  Elect!  ” but  on  the  very  day  on  which  they  re- 
ceived baptism. 

$ III. — Deinde  Sacerdos  procedit  ad  fores  Ecclesiae,  et  stat  in  limine, 
catechizandus  vero  extra  limen.  Et  si  sunt  plures,  mares  et  foeminae, 
illi  ad  dexteram  Sacerdotis,  hse  vero  ad  sinistram  statuantur.  Sacerdos 
interrogat : Qito  nomine  voca/risf  Catechumenus  respondet:  N.  Sacer- 
dos : N.  Quid  petis  ah  Ecclesia  Dei  ? Respondet : Fidem.  Sacerdos : 
Fides  quid  tibi  prcestat  f Respondet : Vitam  ceternam.  Sacerdos : Si  vis 
habere,  etc. 

477.  Having  concluded  the  psalms  and  prayers  at  the  foot 
of  the  altar,  he  takes  his  cap,  and  having  made  a profound 
inclination,  or  a genuflection  if  the  Blessed  Sacrament  be 
present  in  the  tabernacle,  the  clerks  genuflecting  in  any  case, 
he  puts  on  his  cap,  and  proceeds  to  the  porch  of  the  church, 
where  the  person  or  persons  to  be  baptized  should  be  aheady 
in  waiting.^ 

478.  If  there  should  be  males  and  females  to  be  baptized 
at  the  same  time,  they  ought  to  be  placed  so  that  the  former 
be  on  the  right,  and  the  latter  on  the  left  of  the  priest,  as 
the  nibric  here  expressly  directs.^  The  priest  then  puts 
the  interrogations  as  they  are  in  the  ritual.®  The  answers 
are  to  be  given,  not  by  the  sponsors,  as  in  infant  baptism, 
but  by  the  catechumens  themselves,  who  should  be  be- 
tween the  sponsors,  each  one  having  his  or  her  godfather 
on  the  right,  and  godmother  on  the  left.®  The  first 
question  regards  the  name  which  he  is  now  to  take  in  bap- 
tism, and  not  that  by  which  he  may  have  been  previously 
known."^ 

It  ,may  be  seen  that,  in  the  address  of  the  priest,  Si  vis 
habere  vitam,”  etc.,  we  have  at  the  end  an  extract  from  the 
Athanasian  Creed,  which  is  not  found  in  the  order  of  infant 
baptism. 


^ Supra,  n.  421.  * Loc.  cit.  n.  13,  14. 

® Rit.  Toul,,  1.  c.  n.  5.  Vid.  supra,  u.  288. 

* Vid.  infra,  $ viii.  ^ Vid.  supra,  n.  297,  et  seq. 

Rit.  Toul.,  til.  iii’"®  $ i.  n.  .5.  Vid.  su[>ra,  n.  291,  et  seq. 


178 


ORDER  OF  ADULT  BAPTISM. 


[chap.  VI. 


$ IV. — Et  rursus  interrogat : N.  Ahrenuntias  Satance?  etc. 

Deinde  Sacerdos  interrogat  de  Symbolo  Fidei,  dicens : Credis  in 
Deum,  etc. 

479.  We  have  already  treated  of  the.  renunciation  of  Satan 
and  the  interrogations  on  the  Creed,  in  the  order  of  infant 
baptism.^  ^ 

$ V. — Tunc  Sacerdos  exsufflet  ter  in  faciem  ejus,  semel  dicens: 
Exi,  etc. 

Hie  in  modum  Crucis  halet  in  faciem  ipsius,  et  dicat : N.  Accipe,  etc. 

480.  The  great  antiquity  of  the  exsufflations  used  in 
baptism,  and  their  mystic  meaning,  have  been  already  noticed.^ 
The  rubrics  here  plainly  distinguish  between  “ exsufflet”  and 
“ halet,”  the  former  signifying  that  he  blows,  the  latter  that 
he  breathes,  on  the  face,  having  the  mouth,  in  the  one  case, 
nearly  closed,  and  in  the  other  wide  open. 

This  ceremony  of  breathing  on  the  face  is  not  mentioned 
in  the  order  of  infant  baptism.  As  the  cross  should  be  formed 
by  the  breath  exhaled,  the  priest  must  move  his  head  so  as  to 
describe  it.  He  cannot,  of  course,  pronounce  the  words  while 
he  is  thus  exhaling  his  breath ; and  it  would  seem,  from  the 
position  of  the  cross  as  marked  in  the  ritual  after  the  word 

henedictionem^’’  that  he  should  first  say  the  words,  and  then 
perform  the  ceremony. 

$ VI. — Deinde  facit  Crucem  cum  pollice  in  ejus  fronte,  et  in  pectore, 
dicens:  N.  Accipe,  etc. 

481.  The  forehead  and  breast  are  signed  in  the  manner 
already  explained  in  treating  of  infant  baptism,^  the  ceremony 
here  being  exactly  the  same,  though  the  form  of  words  is 
much  longer.  The  Ritual  of  Toulon^  here  observes  that  it 
is  not  necessary  to  have  the  breast  uncovered. 

§ VII. — Et  si  CatechumenUs  venit  de  Gentilitatis  errore  sive  de 
Ethnicis  et  Idololatris,  dicat : Horresce  idola,  respue  simulacra. 

Si  ex  Hebrseis,  dicat : Hoi'resce  Judaicam  perfidiam,  respue  Hehrakam 
superstitionem. 

Si  ex  Mahumetanis,  dicat : Horresce  Mahumeticam  perfidiam,  respue 
pravam  sectam  infidelitatis. 

Si  ex  Hmreticis,  et  in  ejus  baptismo  debita  forma  servata  non  sit, 
dicat : Horresce  hcereticam  pravitatem,  respue  nefarias  sectas  impiorum. 
N.  Exprim ens  proprio  nomine  sectam,  de  qua  venit.  Inde  prosequatur : 
Cole  Deum,  etc. 

482.  The  above  is  the  form  in  which  these  rubrics  are 
given  in  the  latest  Propaganda  edition  of  the  ritual.  In 

' Vid.  supra,  n.  332,  et  n.  340.  ^ Supra,  n.  302,  et  seq. 

3 Supra,  n.  307.  Loc.  cit.  n.  9.  Vid.  supra,  n.  308. 


$ IX.] 


POSITION  TO  BE  OBSERVED. 


179 


many  other  additions,  they  are  given  in  a somewhat  different 
form,  but  what  they  prescribe  is  exactly  the  same. 

The  directions  as  to  the  change  to  be  made  in  one  clause, 
according  to  the  errors  which  the  catechumen  renounces,  are 
so  clear  as  to  require  no  explanation. 

$ VIII. — Si  plures  sint  Electi,  omnia  supradicta  dicuntur  singillatim 
super  singulos. 

483.  Should  there  be  a number  baptized  together,  the 
priest  must  go  through  the  preceding  interrogations  and  cere- 
monies with  each  separately,  commencing  with  the  males.^ 

There  is  no  doubt  that  the  priest,  having  reached  the  door 
of  the  church,  should  stand  facing  the  catechumens.  If,  there- 
fore, we  suppose  that,  while  he  is  in  that  position,  the  males 
are  on  his  right,  and  the  females  on  his  left,  as  a preceding 
rubric^  might  naturally  enough  be  understood  to  require,  he 
must  either  commence  with  the  male  on  his  extreme  right,  and 
proceed  from  right  to  left,  which  would  be  reversing  tlie  order 
usually  observed  in  such  circumstances,  as,  e.  g.,  in  giving  Holy 
Communion,  when  he  is  expressly  directed  by  the  rubric  to 
commence  with  those  on  the  Epistle  side  f or  he  must  com- 
mence with  the  first  male  on  his  left,  and  proceed  to  the  last 
on  his  right,  and  then  pass  to  the  females,  commencing  with 
the  one  on  his  extreme  left.  We  would  prefer  the  latter 
course,  but  it  occurs  to  us  that  the  rubric  should  rather  be 
understood  of  the  right  and  left  of  the  priest,  while  he  is  stand- 
ing, not  opposite  to,  but  in  the  same  line  with,  or  looking  in 
the  same  direction  as,  the  catechumens.  We  think  this  more 
probable;  first,  because  of  the  inconvenience  just  mentioned 
as  following  from  the  other  interpretation  ; and  secondly,  be- 
cause, according  to  the  other  interpretation,  the  males  would 
be  on  the  left  of  the  females,  and  therefore  in  the  less 
honorable  place,  while  the  design  of  the  rubric  is,  according 
to  Catalan^  and  Baruffaldi,®  to  give  them  the  more  honora- 
ble place. 

$ IX. — Si  plures  siiit  Electi,  pracedens  Oratio  dicatur  in  niimero 
plural i.  Sequentes  autein  signationes  fiant  cum  suis  verbis  singillatim 
super  singulos. 

484.  The  priest  sliould  be  uncovered  in  saying  the  prayer, 
“ Te  dcj^recor^'  etc.®  When  there  are  more  than  one,  it  should 

^ Rit.  Toul.  n.  11.  2 Supra,  % iii.  n.  478. 

3 Merati,  pars  ii.  tit.  ix.  Rub.  6,  n.  xxvi.  Vid.  infra,  cap.  xii.  $ v. 
Tit.  ii.  cap.  iv.  $ v,  n.  iii.  ® Tit.  xiii.  n.  lU. 


180 


OEDER  OF  ADULT  BAPTISM. 


[chap.  VI. 


be  said  for  all  in  common,  and  in  the  plural  number.  There 
is  a change  of  gender  only  when  all  are  females,  according 
to  what  has  been  said  above.^ 

At  the  end  of  the  prayer  the  priest  puts  on  *his  cap,^  and 
proceeds  to  make  the  following  signs  of  the  cross,  which  are 
here  directed  to  be  made  on  each  in  case  there  be  a number. 

^ X. — Deinde  signet  Electum  signo  Crucis  cum  pollice  in  fronte, 
dicens : Signo  tibi,  etc.  ...  In  auribus.  ...  In  ocnlis.  ...  In  nari- 
biis.  ...  In  ore.  . . . lu  pectore.  ...  In  scapulis.  ...  In  toto 
coi-pore,  illud  non  tangens,  manu  producit  signum  Crucis,  et  dicit : 
Signo  te  totuni,  etc.  . . . Oremus.  Freces  nostras,  etc. 

485.  The  signs  of  the  cross  here  prescribed  are  not  found 
in  the  order  for  infants,  but  they  are  prescribed  in  very  ancient 
rituals.^  The  form  used  with  each  sign  in  the  present  cere- 
mony explains  its  meaning  and  object.  We  may  obseiwe 
that  the  signs  are  made  on  each  of  the  ears,  eyes,  and  nostrils, 
in  the  same  way  as  in  anointing  these  parts  in  extreme  unc- 
tion.'* The  Ritual  of  Toulon  not  only  directs  this,  but  has 
two  crosses  marked  at  each,  to  show  that  they  are  double 
organs  f and  the  same  authority®  observes  that  the  signs  on 
the  breast  and  shoulders  may  be  made  outside  the  dress. 
In  signing  the  whole  body,  the  cross  should  be  formed  with 
the  hand  in  front  of  the  catechumen,  but  not  touching  him, 
three  times,  as  marked  in  the  ritual,  i.  c.,  once  at  the  name  of 
each  person  of  the  Blessed  Trinity.  The  first  line  should 
be  drawn  vertically  from  the  person’s  head  as  low  as  conven- 
ient, and  the  second  intersecting  it  across  the  breast,  or  from 
his  right  to  his  left  shoulder. 

$ XI. — Tunc  imponit  manum  super  caput  Electi,  et  dicit : Oremus. 
Omnipotens,  etc. 

Si  plures  sirit,  hsec,  et  precedens  Oratio,  Preces  nostras,  etc.,  dicantur 
in  nimiero  plurali. 

486.  After  the  signs  of  the  cross  made  as  directed  in  the 
preceding  rubric,  the  priest  uncovers.’’^  Then  follow  three 
prayers,  the  first  of  which  is  the  same  as  that  used  in  infant 
baptism,  except  a slight  change  in  one  clause.  Before  recit- 
ing the  third  prayer  (which  is  also  the  same  as  that  used 
in  infant  baptism,  with  the  addition  of  one  clause  at  the  end, 

ut  idoneiiSy^  etc.),  he  is  directed  to  impose  his  hand  on  the 


* Supra,  n.  475. 

^ Catal.,  tit.  ii.  cap.  iv.  § xii.  n. 

* Baruff.,  tit.  xiii.  n.  39. 

6 Ibid. 


2 Rit.  Toul.,  1.  c.  n.  12. 
i.  Vid.  supra,  n.  305,  et  seq. 
^ Tit.  iii"’®  $ i.  n.  12. 

’’  Rit.  Toul.,  1.  c.  n.  13. 


$ XIV.  489.  ] CONVERTS  FROM  VARIOUS  SECTS. 


181 


head  of  the  catechumen  ; he  should  use  his  right  hand,  and  it 
is  enough  that  he  hold  it  over,  it  is  not  required  that  he  touch, 
the  head.^ 

Should  a number  be  baptized  together,  this  prayer,  and  the 
prayer,  “ Preces  nostras,”  etc.,  are  ordered  to  be  said  in  the 
plural.  No  mention  is  made  of  the  second  prayer,  ^^Deus 
qui  liumani  generis”  etc.,  probably  because  it  serves  equally 
for  one  or  more  without  any  change.  Also,  if  there  be  a 
number,  the  hand  must  be  imposed  on  the  head  of  each,  as 
is  here  noted  by  Catalani,^  and  is  expressly  directed  by 
the  rubric  of  the  Pontifical,  which  runs  thus : ^‘(Singulis) 
Tunc  imponit  manum  super  caput  Electi  et  stans  sine  mitra 
dicit;  (In  plurali  pro  pluribus).  Oremus.  Omnipotens 
sempiterne,  etc.^ 

$ XII. — Deinde  Sacerdos  benedicit  sal. 

487.  On  this  rubric  see  what  has  been  said  before.* ** 

$ XIII. — Quod  si  Catechumenus  fuerit  Genlilis,  sive  ex  Idololatris 
venerit  ad  Fidem  ; benedicto  sale,  antequam  ejus  medicinam  gustet, 
Sacerdos  addat  sequentem  Orationem,  quse  tameii  pro  venientibus  ex 
Hebrieis  vel  aliis,  ut  supra,  non  dicitur.  Oremus.  Domine  Sancte,  etc. 

488.  When  the  catechumen  is  a convert  from  idolatry,  this 
praver  is  said  immediately  after  the  blessing  of  the  salt,  and 
before  it  is  administered.  When  there  are  two  or  more  such 
catechumens,  the  prayer  is  said  in  the  plural,-  but  should 
there  be  one  or  more  of  them  amongst  a number  of  others,  we 
think  the  salt  should  be  administered  to  tlie  others  first  j then, 
after  this  prayer,  Domine  sancte,”  etc.,  to  the**  converts 
from  idolatry ; and,  lastly,  when  it  has  been  administered  to 
all,  the  following  prayer,  Deus  Patrum  nostrorum,” 
etc.,  should  be  said  in  the  plural.  By  following  this 
order,  the  prayer,  Domine  sancte,”  etc.,  cannot  even  appear  to 
have  reference  to  any  except  those  for  whom  it  is  specially 
intended. 

§ XIV. — Tunc  pollice  et  indice  accipit  de  ipso  sale,  et  immittit  in  os 
Catechunieni  dicens : N.  Accipe  sal,  etc.,  Sacerdos:  Pax  tibi,  etc. 
Oremus.  Dents  Patrum  nostrorum,  etc. 

Si  plures  sint  dicatur  singulis.  N.  Accipe  sal,  etc.,  et  praecedentes 
Orationes,  in  numero  plurali. 

489.  In  some  editions  of  the  Roman  Ritual  this  nibric  im- 
mediately follows  the  blessing  of  the  salt,  and  is  placed  be- 

* Vid,  supra,  n.  310.  ^ q’p  \\  ^ ^v.  n.  iii. 

•*  Pro  liapt.  Adaltoram,  ^ Supra,  n.  270,  et  seq.  n.  311,  et  seq. 


182 


ORDER  OF  ADULT  BAPTISM. 


[CHAP.  VI. 


fore  the  preceding  rubric,  Quod  si  Catechunienus,”  etc.  It 
is  so  placed  by  Barulfaldi  and  Catalani,  in  tlieir  commentaries.^ 

The  quantity  of  blessed  salt  usually  given  to  infants 
suffices  for  adults  also,  but  there  need  not  be  so  much  anxiety 
about  it,  as  there  is  less  danger  of  doing  injury  to  adults. 
Even  the  rubric  here  has  not  the  word  modicum,”  which  it 
has  in  speaking  of  the  quantity  to  be  given  to  infants.^ 

It  is  to  be  administered  to  each,  in  case  there  be  a number, 
and  then  the  prayer,  Deus  etc.,  is  to  be  said  in 

the  plural  for  all  together. 

§ XV.  Si  inter  Catechumenos  adsint  foeminse  recedarit  ipsae  in  partem 
quousque  tertio  dicatur  mascuiis:  Ora  JElecte,  etc.,  et  hi  signati  fuerint 
in  fronte. 

490.  This  rubric  is  not  given  in  some  editions  of  the  ritual, 
nor  is  it  mentioned  by  Baruffaldi  or  Oatalani  ,*  and  the  same 
is  to  be  said  of  the  similar  rubiics  which  occur  afterwards.^ 
It  is  given,  however,  in  the  Propaganda  edition,^  as  well  as 
in  the  Pontifical,  and  it  is  manifestly  important  for  the  de- 
corous performance  of  the  ceremonies  that  the  females  should 
here  be  required  to  withdraw,  as  the  ceremonies  and  prayers 
which  immediately  follow  are  for  males  exclusively. 

§ XYI. — Si  plures  sint  Catechumeni  hie  et  in  sequentibus  Sacerdos 
dicat  in  nuinero  plurali : Orate  Electi,  Jlectite  genua,  etc. 

Deinde  Sacerdos  dicat  super  masculum  tantuni : Ora  Electe,  fiecte 
genua,  et  die : Pater  Noster.  Et  Electus  genuflexus  orat,  et  dicit : 
Pater  Noster.  Et  cum  oraverit,  et  dixerit  Pater  Noster  usque  ad  sed 
libera  nos  a malo  inclusive,  Sacerdos  subjuugit : Leva,  comple  orationem 
tuam,  et  die : Amen.  Et  ille  respondet : Amen.  Et  Sacerdos  dicit 
Patrino  : Signa  earn.  Deinde  Electo  : Accede.  Et  Patrinus  pollice 
signat  eum  in  fronte  dicens  : In  nomine  Patris,  etc. 

491.  The  first  part  of  this  rubric,  Si  plures  sint,”  etc., 
directing  the  change  to  be  made  when  there  are  more  than 
one,  is  given  in  many  editions,  and  in  the  commentaries  of 
Baruffaldi  and  Catalani,  only  after  the  prayer  and  exorcism, 
but  it  is  much  more  conveniently  placed  here. 

The  catechumen  should  kneel  on  both  knees  while  reciting 
the  “ Pater  Noster.”  This  is  the  obvious  meaning  of  the 
nibric,  “ flecte  genua.”  Nor  is  there  any  instance  of  a prayer 
directed  to  be  said  on  one  knee.  The  reasoning  of  Gavantus 
on  the  words,  flectamus  genua,”  of  the  missal,®  does  not 


^ Baruff.,  tit.  xiii.  $ xiv.  xv.  Catal.,  tit.  ii.  cap.  iv.  $ xviii.  xix. 

2 Supra,  n.  314.  Infra,  $ xx.  et  $ xxii. 

* Rome,  MDCCCXLVII.  ® Pars  ii.  tit.  v.  Rub.  4,  lit.  (e). 


$ xvu.  493.]  GENUFLECTIONS — PEAYERS. 


183 


apply  in  this  case,  as  Baruffaldi  justly  observes.^  Besides,  in 
the  Missal,  the  priest  is  directed  to  say  the  prayer  only  after 
the  g-enuflection.^  He  rises  up  before  saying  Amenf  which 
he  is  to  say  only  after  the  priest  has  directed  him  to  do  so. 
When  the  priest  says  Accede f the  catechumen  should 
advance  a step,  and  then  the  godfather  makes  the  sign  of  the 
cross  on  his  forehead,  saying  the  words,  In  nomine  Patrisf 
etc.,  as  directed  in  the  rubric.  The  signs  of  the  cross  here 
prescribed  are  made  in  the  manner  before  explained.^ 

It  is  obviously  necessary  that  the  godfather  and  the  cate- 
chumen himself  be  instructed  beforehand  in  what  they  are 
required  to  do. 

$ XVII. — Turn  quoque  Sacerdos  facit  Crucem  in  fronte  ejus,  ita 
dicendo  : In  nomine,  etc.  Et  imponit  manum  super  euru,  et  dicit : 
Oremns.  Deus  Abraham,  etc. 

492.  Immediately  after  the  godfather,  the  priest  makes  the 
sign  of  the  cross  on  the  catechumen^s  forehead,  in  the  same 
manner  and  with  the  same  words.  Then  he  imposes  his  right 
hand  on  him,  and  says  the  prayer,  Pens  Ahrahamf  etc., 
and,  having  put  on  his  cap,^  the  exorcism  which  immediately 
follows.  The  wording  of  the  rubric  here  is  to  be  carefully 
noted.  It  requires  him  to  say  In  nomine  PatriSy’  etc., 
while  making  the  sign  of  the  cross,  but  it  does  not  require  him 
to  keep  the  hand  imposed  while  saying  the  prayer,  Deus 
Abraham  f etc.  For  the  former  it  has  ^‘ita  dicendo  j ” for  the 
latter,  imponit  . . . et  dicit.”  It  is  not  improbable  that  the 
difference  of  expression  is  intended  to  convey  this  difference  of 
meaning,  seeing  that,  if  there  be  a number,  the  imposition  of 
the  hand  must  precede  the  prayer.® 

493.  When  there  are  two  or  more  male  catechumens,  he 
addresses  them  in  the  plural.  Orate,  etc.,  as  has  been  directed 
above,®  but  the  sign  of  the  cross  is  made  on  them  singly. 
Then  he  imposes  his  hand  on  each,  and,  having  done  this,  he 
says  the  preceding  prayer  and  exorcism  in  the  plural,  as  is 
clearly  directed  in  the  Pontifical.  It  is  to  be  observed, 
however,  that  at  the  words,  sanctce  crucis  in  the  exorcism, 
he  makes  the  sign  of  the  cross  on  the  forehead  of  each,  and 
then  continues,  as  is  also  clearly  prescribed  in  the  Pontifical, 
which  has  the  rubric,  “ Signat  singulos,”  immediately  before 
the  words,  “ Quod  nos  frontif  etc.”^ 

* Til.  xiii.  n.  44.  ^ Migsal.  Kubr.,  1.  c.  ^ Supra,  n.  307. 

* Kit.  'Toul.,  tit.  iii.  $ i.  ii.  19.  ® Vi<l.  supra,  n.  486. 

® Supra,  ^ xvi.  ^ Pontif.  Kom.,  Vro  liaptismo  Adultorum. 


184 


ORDER  OF  ADULT  BAPTISM. 


[chap.  VI. 


$ XVIII. — Sacerdos  dicit  secundo  Electo  : Ora  Electe^  etc. 

494.  The  same  ceremony  is  repeated  with  a different 
prayer  and  exorcism.  The  signs  of  the  cross  and  the  imposi- 
tion of  the  hand  are  to  be  singulis/’  but  the  prayer  and  ex- 
orcism to  be  in  plurali  pro  pluribus/’  as  is  expressly  pre- 
scribed by  the  rubric  of  the  Pontifical.^ 

^ XIX, — Sacerdos  tertio  dicit  Electo : Ora,  etc. 

495.  The  ceremony  is  performed  for  the  third  time  with  two 
exorcisms,  the  second  being  a repetition  of  the  one  given 
above,  Ergo  maledictej''  etc.  In  reciting  the  first,  Exorcizo 

te  etc.,  the  sign  of  the  cross  is  to  be  made  over  the 

catechumen  three  times,  as  marked  in  the  ritual.  Should 
there  be  a number,  it  can  be  made  over  all  in  common,  as  is 
clear  from  the  Pontifical,^  but  the  imposition  of  the  hand, 
which  precedes,  must  be  ‘‘  singulis,”  as  before.^ 

The  priest  is  uncovered  except  during  the  exorcisms,  when 
he  wears  his  cap.^ 

$ XX. — Si,  ut  supra,  adsint  foeminae,  retrahunt  se  masculi  iu  partem, 
et  accedunt  foeminsB  ante  Sacerdotera  et  staut. 

496.  This  rubric  is  not  given  in  some  editions  of  the  ritual, 
as  has  been  already  noticed.® 

% XXI. — Si  plures  fuerint  foeminae  Catechumenae,  hie  et  in  sequenti- 
bus,  Sacerdos  dicat  in  numero  plurali : Orate,  Electee,  Flectite  genua,  etc. 
Sacerdos  dicit  Catechumenae : Ora,  Electa,  jlecte  genua,  etc. 

497.  The  preceding  ceremonies  are  prescribed  also  for 
females,  but  with  prayers  and  exorcisms  somewhat  different. 
All  that  we  have  said  above  regarding  the  signs  of  the  cross 
and  the  imposition  of  the  hand,  is  equally  applicable  here. 
It  is  very  convenient  to  have  the  prayers  and  exorcisms  for  the 
females  given  at  length  in  their  proper  places,  as  they  are  in 
the  Pontifical  and  in  the  Propaganda  edition  of  the  ritual. 
In  many  editions  of  the  ritual  we  have  here  only  the  pra3^er 
and  exorcism  that  are  proper,  and  we  are  referred  to  the  pre- 
ceding for  those  that  are  the  same  for  both  males  and  females. 

^ XXII. — Postmodum  accedunt  iterum  masculi  qui  se  retraxerant,  et 
ipsi  ad  dexteram,  foeminae  vero  ad  sinistram  Sacerdotis,  ut  in  principio, 
disponuntur. 

498.  This  rubric  is  not  found  in  the  older  editions  of  the 
ritual.®  The  male  catechumens,  who  were  before  directed  to 

1 Loc.  cit.  ® Ruhr,  in  loc.  ® Supra,  n.  493. 

4 Kit.  Toul.,  1.  c.  n.  20,  21.  ® Supra,  n.  490. 

6 Vid.  supra,  n.  490. 


185 


$ XXIV.  501.]  POSITION  WITHIN  THE  CHURCH. 

withdraw,  are  now  invited  to  come  forward,  and  are  placed 
on  the  right,  as  at  the  commencement,^  the  rest  of  the  cere- 
mony being  the  same  for  all. 

§ XXIII. — Sacerdos  imponitmanum  super  Electum,  vel  si  sint  plures, 
super  singuloB  tarn  masculos,  quam  foeminas,  et  dicit : j^temam  ac  jus- 
tissimam,  etc. 

Si  plures  fuerint  Electi,  sive  mai’es,  sive  foeminse,  praecedens  oratio 
dicatur  in  numero  plurali,  et  in  genere  proprio,  ut  superius  dictum  est. 

499.  After  the  preceding  ceremonies,  if  there  be  only  one 
catechumen,  whether  male  or  female,  the  priest,  having  taken 
ofl'  his  cap,^  imposes  his  hand,  and  then  says  the  prayer, 

JEternam/'  etc.  But  if  there  be  a number,  they  are  an'ang- 
ed  as  above  directed,  and  the  priest  imposes  his  hand  on  the 
head  of  each,  and  then  says  for  all  in  common,  in  the  plural 
number,  but  in  the  masculine  gender,  unless  all  be  females, 
the  prayer,  2Eternam,^^  etc.^ 

$ XXIV. — His  peractis,  Sacerdos  sinistra  manu  apprehendens  dexte- 
rain  Electi  prope  brachium,  vel  ei  porrigens  extremam  partem  slolae, 
introducit  eum  in  Ecclesiam,  dicens : N.  Ingredere,  etc. 

500.  Up  to  this  time  the  catechumen  is  supposed  to  be 
outside  the  church,  and  he  is  now  conducted  inside  with  the 
ceremony  here  mentioned.  The  priest  with  his  left  hand 
takes  him  by  the  right,  almost  by  the  wrist — prope  bra- 

chium,”  (brachium  being  the  part  of  the  ai*m  between  the 
elbow  and  the  hand^) — or  he  presents  to  him  the  extremity  of 
the  stole,  to  be  held  in  his  right  hand,  and  in  this  manner 
leads  him  into  the  church,  saying  N.  IngredereJ^  etc.  The 
priest  is  free  to  adopt  either  way  \ and  Baruffaldi  recommends 
that  the  extremity  of  the  stole  be  used  when  females  alone 
are  baptized.®  In  the  order  for  the  baptism  of  infants,  no 
choice  of  the  kind  is  given,  for  it  is  prescribed,  as  we  have 
seen,®  that  he  put  the  extremity  of  the  stole  on  the  child. 

501.  The  ritual  nowhere  states  which  extremity  is  meant, 
but  tlie  rubric  of  the  Pontifical  here  distinctly  says,  it  is  that 
which  hangs  from  the  left  shoulder.  The  reason  why  the 
priest  uses  the  left  liand,  or  the  left  side  of  the  stole,  is, 
according  to  Baruffaldi,'^  that  he  may  have  the  right  haml 
free,  or  that  he  himself  may  be  at  the  right,  which  is  the 
more  honorable  position. 

* Vid.  supra,  n.  483. 

® Vid.  supra,  n.  365. 

® Tit.  xiii.  n.  51. 

Loc.  cit.  u.  53. 


® Rit.  Toul.,  1.  c.  n.  24. 

* Smith's  Latin  Dktionanj, 
® Chap.  iv.  $ ix. 


186  ORDER  OF  ADULT  BAPTIS^L  [cilAP.  VI. 

$ XXV, — Si  plures  fuerint,  dicat  in  numero  plurali : Ingredhtiini,  etc.^ 
et  introducat  eos,  ut  supra. 

502.  When  there  are  two  or  more  together,  he  addresses 

them  in  the  plural,  etc.  If  all  are  females, 

he  presents  the  end  of  the  stole,  and  if  there  be  not  more  than 
two  or  three,  each  may  take  hold  of  it ; otherwise  the  first 
takes  it,  the  second  takes  the  hand  of  the  first,  the  third  that 
of  the  second,  and  so  on.  If  all  are  males,  each  may  hold 
the  stole  in  the  same  way,  when  there  are  only  two  or  three ; 
otherwise  they  hold  each  other’s  hands,  while  the  priest, 
with  his  left  hand,  takes  the  first  by  the  wrist,  as  above 
explained.  If  some  are  males  and  some  females,  they  take 
each  other’s  hands  in  line,  while  he  takes  with  his  left  hand 
the  first  of  the  males.  Tliis  is  the  manner  recommended  by 
Baruffaldi,^  and  implied,  as  we  understand  it,  in  the  rubric 
of  the  Pontifical,  which  is  as  follows : Si  autem  baptizandi 

erint  plures,  Pontifex  vel  porrigit  singulis  extremam  partem 

stolae,  vel  trahit  ilium  quern  manu  tenet,  et  ille  secundum, 

et  secundus  tertium,  etc,,  pariformiter  ducat. 

It  may  be  seen,  on  a little  reflection,  that,  in  the  third  case 
we  have  mentioned,  i.  e.,  when  there  are  persons  of  both  sexes, 
the  males  should  be  on  the  right  of  the  females,  in  order  that 
the  priest  may  be  on  the  right  of  all  and  this  confirms  the 
view  before  expressed,^  regarding  their  relative  position. 

$ XXVI. — Et  ingressus  Electus  procumbit,  seu  prosternit  se  in  pavi- 
mento,  et  adorat. 

Deinde  surgit,  et  Sacerdos  imponit  manum  super  caput  ejus,  et  Elec- 
tus cum  eo  recitat  Symbolum  Apostolorum,  et  Orationem  Dominicam. 

Ita  etiam  si  plures  fuerint,  omnes  surgunt  et  simul  recitant : Credo 
in  Deum,  etc. 

503.  As  soon  as  the  catechumen  has  entered  the  church, 
he  is  directed  to  prostrate  himself  on  the  pavement,  and  in 
this  posture  to  adore  God,  thanking  Him  for  His  mercy  in 
having  called  him  to  the  faith,  and  having  now  periLitted 
him  to  enter  His  holy  temple,  to  receive  the  grace  of  regener- 
ation, etc.®  The  prostration  is  only  for  soine  seconds,  when 
he  rises,  and  the  priest  imposes  his  (right)  hand  on  his 
head,  and  then  both  together  recite  the  Apostles’  Creed  and 
the  Lord’s  Prayer. 

The  same  thing  is  required  of  each  when  there  are  more 
than  one.  All  prostrate  themselves  and  rise  up  at  the  same 

1 Loc.  cit.  n,  52.  ^ Pro  Baptismo  Adultorum,  Rub.  in  loc. 

® Supra,  n.  501.  ^ Supra,  n.  483. 


§ XXVII.  505.]  SORROW  FOR  SIN  NECESSARY. 


187 


time,  and  the  priest  imposes  his  hand  on  tLe  head  of  each  ; 
after  which  all  together,  the  priest  included,  say  the  Creed  and 
Pater  Noster.^ 

504.  In  the  order  for  infants,  it  is  prescribed  that  the  priest 
and  sponsors  recite  these  in  going  to  the  font.  This  is  not 
expressed  here,  but  it  seems  to  be  implied  in  the  rubric  of  the 
Pontifical,  which  says  Interim,”  that  is,  as  we  take  it, 
while  reciting  the  Creed  and  Pater  Noster.  Interim  Ponti- 
“fex  accedit  ad  faldistorium  extra  Baptisterium,  et  versis 
‘‘  renibus  ostio  cancellorum,  accepta  mitra  et  adhuc  stans 

(singulis  si  plures)  imponit  rursus  manum  super  caput 
‘^Electi  et  dicit : (In  plurali  pro  pluribus).  Nec  te  lately 

Satana,  etc.” 

We  think,  then,  that  the  ceremonies  which  immediately 
follow  here  are  performed  at  the  entrance  of  the  baptistery. 
If  the  sponsors  have  not  finished  the  Creed  and  Pater 
Noster  before  reaching  it,  they  stand  looking  towards  the 
high  altar  until  they  have  concluded,^  and  then  the  priest, 
liaving  put  on  his  cap,^  proceeds  as  is  directed  in  the 
following  rubric. 

$ XXVII. — Tunc  rursus  Sacerdos  iihponat  manum  super  caput  Electi, 
et  dicat : Exorcismus.  Nec  te  latet,  Satana,  etc. 

Similiter  si  plures  fuerint.  imponit  manum  super  capita  singulorum, 
et  dicit  eumdem  Exorcismum  in  numero  multitudinis,  et  genere  suo. 

505.  When  there  are  several,  the  hand  is  to  be  imposed  on 
the  head  of  each,  and,  this  being  done,  the  priest  says  the 
exorcism  for  all  in  the  plural. 

In  this  rubric,  as  given  by  Baruffaldi,  the  words,  in  nu- 

inero  multitudinis,  et  genere  suo,”  are  omitted,  and  he  observes 
that  it  requires  the  exorcism  to  be  said  for  each  in  particular, 
and  does  not  allow  it  to  be  said  in  general  for  all,  adding  reasons 
why  this  should  be  so.^  He  was  probably  led  into  this  mis- 
take by  the  omission  of  the  last  words  in  the  ritual  he  had 
liefore  him,  and,  therefore,  may  not  deserve  the  censure  pass- 
ed on  him  by  Catalan!. At  all  events,  the  words  of  the 
iTibric,  as  we  have  it,  make  it  clear  enough  that,  in  case 
there  l)e  a number,  the  exorcism  should  be  said  in  the  plural 
for  all  in  common ; and  if  there  could  be  any  doubt,  it  is 
removed  by  the  very  explicit  rubric  of  the  Pontifical,  which 
we  have  cited  above.® 

* Poutif.  Rom.,  De  Bapt.  Adult.  ® Vid.  supra,  n.  326. 

® Kit.  Toul.,  tit.  iii™*  $ i.  n.  27.  * Tit.  xiii.  n.  59. 

® Cap.  iv.  $ xxxix.  ii.  ii.  ® Supra,  n.  504. 


188 


BAPTISM  OF  ADULTS. 


[chap.  VI. 


$ XXVIII. — Postea  Sacerdos  pollice  accipit  de  saliva  oris  sui,  et  tan- 
git  aures  et  nares  Elect! ; tangeiido  vero  aurem  dexterara  et  sinistram 
dicat:  Ephpheta,  quod  est,  adaperire;  deinde  tangendo  nares,  dicat:  In 
odorem  suavitatis  : et  subdit : Tu  autem,  etc. 

506.  The  ceremony  here  prescribed  is  the  very  same  as 
that  prescribed  for  infants,  and  is  performed  in  the  same 
manner.^ 

§ XXIX. — Deinde  interroget  Electum : Quis  vocaris  ? Et  ipse  re- 
spondet : N.  Interroget : N.  Abrenuntias,  etc. 

507.  The  interrogations  here,  except  the  first,  are  the  same 
as  in  the  order  for  infants.^  BarufFaldi  has  several  conject- 
ural reasons^  why  the  first  question  is  put,  though  the 
priest  was  told  the  name  at  the  commencement,  and  has  just 
used  it  in  the  exorcism.  One  reason,  which  seems  to  him 
very  probable,  is,  that  sometimes  the  preceding  ceremonies 
were  all  performed  by  inferior  ministers,  after  which  the 
bishop  himself  conferred  the  sacrament,  commencing  at  this 
part  by  asking  the  name.^  The  renunciations,  however, 
were  also  required  before.®  It  may  be  that  the  repetition  of 
all  these  questiims  is  simply  for  the  purpose  of  making  sure 
of  the  catechumen’s  dispositions  in  embracing  the  Christian 
religion.® 

$ XXX. — Tunc  Sacerdos  intingit  pollicem  dexter®  manus  in  Oleo 
sancto  Catechumenorum,  et  inungit  Electum,  primum  in  pectore,  deinde 
inter  scapulas  in  modum  Crucis,  dicens  : Ego  te  linio,  etc.  * 

Mox  bombacio,  vel  re  simili,  tergit  pollicem  et  loca  inuncta,  et  sub- 
jungit,  dicens  : Exi  immunde,  etc. 

508.  This  ceremony  has  been  fully  explained  before.^ 
We  may  observe  that  the  reason  there  given  for  wiping  the 
oil  from  the  breast  before  anointing  the  back  in  the  case  of 
infants,  does  not  apply  here.  The  catechumen  stands  up- 
right, having  the  breast  and  shoulders  uncovered ; and  there 
is  no  reason  why,  in  turning  for  the  unction  on  the  back,  his 
breast  should  come  in  contact  with  anything  to  remove  the  oil. 

$ XXXI. — Quando  plures  sunt  Elect!  idem  fit 

Hie  Sacerdos  deponat  circa  singulos  eorum.  Et  ducitur  Electus  ad 
f^um*et'’.umat'aHud  Baptisterium : ubi,  si  ob  aliquam  causam  nou 
albi  coloris.  habeatur,  sive  pr®parata  non  tuerit  aqua  Baptis- 

malis,  fiat  benedictio  Fontis,  ut  infra  ponitur. 
Et  cum  fuerit  prope  Fontem,  Sacerdos  interrogat : Quis  vocaris,  etc. 

509.  The  above  ceremonies  are  performed  at  the  entrance 

1 Supra,  n.  327,  et  seq.  ^ Vid.  supra,  n.  332. 

3 Tit.  xiii.  n.  64.  ^ Vid.  infra,  chap.  viii.  § v.  ® Supra,  $ iv. 

’’  Vid.  supra,  n.  333,  et  seq.  ® Cfr.  Catal.,  $ xli.  n.  i. 


$ XXXI.  510.]  CONVERTS  FROM  VARIOUS  SECTS. 


189 


to  tlie  baptistery,  and  the  catechumen  is  then  conducted  with- 
in the  rails^  to  the  font.  The  present  rubric  directs  that 
they  be  perfoi-med  for  each,  should  there  be  a number,  but 
it  is  not  easy  to  determine  whether  the  exorcism,  Exi  im- 
mundef'’  etc.,  is  to  be  said  for  each  individually,  or  for 
all  in  common.  The  wmrds  of  our  rubric,  ^^idem  fit  circa 
singulos,’^  leave  a doubt,  and  the  rubric  of  the  Pontifical 
does  not  remove  it.  It  merely  gives  in  brackets  the  words 
[Singulos  si  plures],  before  Ego  te  liniOj  etc.,  and  then  the 
rubric,  ‘^Mox  bombacio,”  etc.,  is  inserted  before  the  exorcism, 
just  as  we  have  it  here ; so  that  we  cannot  be  sure  whether 
the  [Singulos  si  plures],  any  more  than  the  words  of  our 
rubric,  extend  to  the  exorcism.  We  are  inclined  to  the 
opinion  that  they  do  not,  and  that  the  exorcism  may  be  said 
for  a number  in  common.  Our  reasons  are,  first,  because 
this  is  the  case  with  all  the  exorcisms  which  precede : even 
those  that  are  peculiar  to  one  sex  are  said  in  common  for  all 
of  that  sex,  if  there  be  a number ; and,  secondly,  because 
the  rubric  here  directs  him  to  wipe  his  thumb  as  well  as  the 
parts  anointed,  before  he  says  the  exorcism  j and  it  is  not 
probable  that  this  would  be  required  until  he  had  anointed 
all.  Nor  is  it  any  objection  that  the  Pontifical,  whicli  is  so 
very  minute  in  this  particular,  gives  no  notice  that  the  exor- 
cism may  be  for  a number  in  common  ; because  this  notice  is 
given  by  words  (In  plurali  pro  pluribus),  which  would  be 
out  of  place  here,  as  the  present  exorcism  admits  no  change 
of  number. 

Catalani,^  however,  understands  the  rubric  as  directing  the 
exorcism  to  be  applied  to  each  j and  as  we  have  seen  no  other 
authoiity  on  the  subject,  we  should  be  unwilling  to  depart 
from  his  view  of  it. 

510.  The  rubric  which  here  requires  the  stole  and  cope  of 
violet  to  be  exchanged  for  a stole  and  cope  of  white,  is  not 
found  in  the  older  editions  of  the  ritual ; but  even  in  these  it 
is  understood  from  the  order  for  infants,^  and  is  comprehended 
under  the  general  rubric  placed  at  the  commencement  of  the 
present  order.^  Should  it  happen,  by  any  accident,  that 
there  is  not  a sufficient  supply  of  baptismal  water,  even  with 
the  expedient  permitted  by  the  rubric,®  the  font  must  here 
be  blessed  in  the  manner  afterwards  directed.®  In  this  case 

2 Cap.  iv.  $ xliv.  n.  i. 

Su))ra,  $ i. 

® lufra;  chap.  ix. 


* Vid.  supra,  n.  243. 

® Chap.  iv.  $ XV. 

® Vid.  supra,  chap.  iii.  $ v. 


190  ORDER  OF  ADULT  BAPTISM.  [cHAP.  VI. 

the  violet  vestments  are  retained  till  after  the  benediction  of 
the  font.^ 

$ XXXII. — Iterum  interroget,  dicens  : N.  Quid  petis  f etc. 

511.  The  object  of  these  interrogations,  and  of  those  that 
immediately  precede,  is,  according  to  Baruffaldi,^  to  elicit 
anew  from  the  catechumen  a profession  of  his  faith  and  a 
declaration  of  his  desire  to  receive  baptism,  so  that  there 
might  be  no  doubt  about  his  dispositions  at  this  solemn  mo- 
ment, when  the  sacrament  is  about  being  conferred. 

§ XXXIII. — Tunc  Patrino,  vel  Matrina,  vel  utroque  (siambo  admit- 
tantur),  admota  manu,  tenente  seu  langente  Electum  (vel  Electam) 
aperto  capite,  et  laxatis  a collo  vestibus,  inclinatum,  Sacerdos  vasculo 
vel  urceolo  hauiiat  aquam  Baptismalem  de  fonte,  et  cum  ea  sub  trina 
supra  caput  in  modum  Crucis  infusione  baptizet  Electum  (seu  Electam) 
in  nomine  SS.  Trinitatis,  sic  dicens : £go  te  baptizo,  etc. 

512.  On  this  rubric  we  have  little  to  add  to  what  has  been 
said  regarding  the  baptism  of  infants.  The  catechumen 
should  be  between  his  sponsors,  the  godfather  on  the  right 
and  the  godmother  on  the  left,^  holding  him  by  the  arm  or 
shoulder,  or  at  least  touching  him.  In  this  position  he  in- 
clines forward,  his  head  and  neck  uncovered,  and  his  hands 
joined,^  while  the  priest  pours  on  the  water  in  the  manner  ex- 
plained in  treating  of  infant  baptism.®  If  the  hair  be  thick, 
care  should  be  taken  to  adopt  the  precaution  before  recom- 
mended.® 

§ XXXIV. — Si  aqua,  quse  ex  capite  baptizati  defluit,  non  dilabitur  in 
sacrarium  Baptisterii,  recipiatur  in  subjecta  aliqua  pelvi,  et  in  illud 
postmodum  projiciatur. 

513.  If  there  be,  adjoining  the  font,  or  forming  one  of 
its  compartments,  in  the  manner  already  explained,"^  a basin 
which  serves  as  a sacrarium,  the  catechumen  should  keep 
his  head  inclined  over  it,  so  that  the  water  poured  on  may 
fall  into  it  j otherwise  a vessel  should  be  held  under  his  head 
by  one  of  the  clerks,  and  its  contents  afterwards  thrown  into 
the  sacrarium.® 

514.  Our  rubric  does  not  say  whether  the  catechumen 
should  stand  or  kneel.  This,  we  think,  must  be  determined 
by  circumstances.  The  Pontifical  directs  that  he  be  on  his 
knees  with  his  head  bent  forward  j but  this  is  probably  be- 

^ Rit.  Touh,  tit.  iii“®  $ i.  n.  31.  Vid.  infra,  chap.  ix.  $ ii. 

2 Tit.  xiii.  n.  64.  ^ Rit.  Touh,  1.  c.  n.  33.  * Ibid. 

6 Vid.  supra,  n.  343,  et  seq.  ® Supra,  n.  345.  ^ Supra,  n.  245. 

® Vid.  supra,  chap.  iii.  § xii. 


9 XXXVIII.  518.] 


CLOTHING  IN  WHITE. 


191 


cause  the  bishop  is  seated  on  the  faldstool  while  pouring  on 
the  water.i  BaruflaldP  supposes  him  to  stand ; and  this  is, 
perhaps,  the  more  convenient  posture  when  the  ceremony  is 
performed  by  a priest. 

$ XXXV. — Cum  plures  sunt  Electi,  singillatim  singuli  interrogantur, 
et  baptizantur,  ut  supra. 

ISi  sint  mares  et  foeminse,  primum  mares,  deinde  foeminse. 

515.  This  rubric  appears  to  convey  that,  when  there  are 
more  than  one,  the  interrogations  should  immediately  precede 
the  baptism  of  each.  It  would  not  be  in  exact  accordance 
with  it  to  put  the  interrogations  to  each  in  the  first  place,  and 
then  baptize. 

$ XXXVI. — Verum  si  probabiliter  dubitetur  an  Electus  fuerit  alias 
baptizatus,  dicat  Sacerdos : Si  non  es  haptizatus,  etc. 

516.  We  have  already  dwelt  on  the  circumstances  in  which 
the  conditional  form  is  to  be  used.^ 

$ XXXVII. — Deinde  Sacerdos  intingat  pollicem  dexterum  in  sacrum 
Chrisma,  et  peruugat  verticem  Electi  in  modum  Crucis,  dicens : Deus 
Omnipotent,  etc. 

517.  This  rubric  has  been  explained  in  the  order  of  infant 
baptism.^ 

$ XXXVIII. — Tunc  bombacio,  vel  re  simili  pollicem  tergit,  et  imponit 
capiti  Electi  Chrismale,  seu  candidum  linteolum,  et  dat  illi  vestem  cau- 
didam,  dicens : Accipe  vestem,  etc. 

518.  The  rubric  here  directs  the  priest  to  wipe  his  thumb, 
but  does  not  tell  him  to  wipe  the  part  to  which  he  has  ap- 
plied the  chrism,  as  he  is  directed  to  do  in  the  order  for  in- 
fants.^ Instead  of  this,  he  is  directed  to  bind  on  the  head  of 
the  neophyte  a [)iece  of  white  linen,  which,  being  designed  as 
a protection  and  a mark  of  respect  for  the  holy  chrism,  is 
called  “Chrismale,”  and,  according  to  the  ancient  usage,  was 
worn  by  the  neophyte  for  seven  days.®  This,  though  so  clear- 
ly prescribed,  is  rarely  attended  to,  the  chrism  being  usually 
rubbed  ofi'  in  the  same  way  as  in  the  baptism  of  infants’’'.  The 
Ilitiial  of  Toulon  even  directs  that  it  be  rubbed  off  by  the 
priest,  or  by  some  one  in  holy  orders,  though  it  at  the  same 
time  prescribes  the  “ Chrismale.”®  The  priest  then  presents 
liiin  with  a white  garment,  saying,  “ Accipe  vestem^’’  etc. 

* Vid.  infra,  chap.  viii.  $ iv.  ^ Tit.  xiii.  n.  70. 

3 8upia,  n.  173,  et  seq.  Vid.  chap.  iv.  $ xxi. 

® Supra,  chap.  iv.  $ xxii.  ® Cfr.  Catalani,  Pontificale  liomanum, 

pars  i.  tit.  i.  ^ viii.  ii.  i.  Vid.  supra,  ii.  351.  * Tit.  iii™®  $ i.  ii.  36- 


192 


ORDER  OF  ADULT  BAPTISM. 


[chap.  VI. 


$ XXXIX. — Et  Electus  deponit  priores  vestes,  et  induitur  novis  albi 
coloris,  vel  saltern  extei’iore  Candida,  quam  a Sacerdote  accepit. 

519.  On  the  white  garments  worn  by  the  newlj^-baptized, 
see  what  has  been  said  in  a previous  chapter.^  The  neo- 
phyte is  here  directed  to  take  off  the  clothes  he  has  worn  up  to 
the  present,  and  put  on  white  ones ; or  at  least  to  put  on 
as  an  outside  garment  that  one  which  he  has  received  from 
the  priest.  Of  course,  arrangements  should  be  made  for  all  this 
beforehand,  and  the  sponsors  should  render  assistance  in  this 
change  of  dress,  but  only  to  those  of  their  ovvn  sex.^  To 
avoid  the  trouble  of  this  ceremony,  the  catechumens  some- 
times presented  themselves  clothed  in  white  at  the  commence- 
ment. This  practice,  which  prevailed  even  in  Rome,  was  con- 
demned as  an  abuse  by  a constitution  of  Benedict  XIII,  who 
ordered  the  strict  observance  of  the  rubric,^  Baruftaldi  says 
they  sometimes  presented  themselves,  as  he  himself  was  wit- 
ness, having  over  the  white  garments  a dark-colored  cloak 
or  veil,  which  was  laid  aside  at  this  part,  so  that  they  at  once 
appeared  clothed  in  white  ; but  he  condemns  this  practice,  and 
insists  on  a strict  observance  of  the  rubric,  which  requires  a 
change  of  dress.  He  would  be  satisfied,  however,  with  the 
change  of  the  outside  garments,  at  least  in  females.^ 

Notwithstanding  all  this,  it  would  seem  that  in  Rome  the 
catechumens  are  still  presented  for  baptism  clothed  in  white. 
At  least  this  was  the  case  in  the  church  of  St.  John  Lateran, 
on  Easter  Saturday,  1855,  according  to  the  author  of  the 

Ceremonial  des  Eveques  ExpliqueJ^^ 

6 XL. — Postea  dat  ei  Sacerdos  cereum,  seu  candelara  accensam  in 
manu  dextera,  dicens  : Accipe  lampadem,  etc. 

520.  On  this  ceremony  see  wTat  has  been  said  in  the  order 
of  infant  baptism.®  The  candle  is  here  put  into  the  hand  of 
the  neophyte  himself,  and  not  into  that  of  the  sponsor,  as  is 
usually  done  in  the  case  of  infants. 

$ XLI. — Ipse  vero  Neophjtus  eumdem  cereum  accensum  manibus 
teneat  usque  in  finem,  praeterquam  dum  confirmatur. 

521.  The  word  ^^Neophytus”  is  here  for  the  first  time  ap- 
plied by  the  rubrics  to  the  newly-baptized.  Hitherto  he  has 
been  called  Catechumenus,”  or  ‘‘  Electus  f but  being  now 
planted  in  Christ  by  baptism,  he  is  said  to  be  Neophytus,’^ 

^ Supra,  n.  352,  et  seq.  ® BarufF.,  tit  xiii.  n.  76. 

^ Apud  Barufi'.,  n.  74.  ^ Loc.  cit.  n.  77,  et  seq. 

* Lib.  ii.  cap.  xxvii.  n.  18  in  nota.  ® Supra,  n.  354,  et  seq. 


$ XLiii.  523.] 


MODE  OF  IMMERSION. 


193 


which,  from  its  etymology  {ye6(poTo<;)j  signifies  newly  plant- 
ed.” He  is  to  hold  the  lighted  candle  in  his  hands  until  the 
conclusion  of  the  ceremony,  unless  when  he  is  receiving  con- 
firmation, if  there  be  a bishop  present  to  confer  it.^ 

$ XLII. — In  Ecclesiis  autem  ubi  Baptismus  fit  per  immersionem,  sive 
totius  corporis,  sive  capitis  tantura,  Sacerdos  accipiat  Electum  per 
brachia  prope  humeros,  ut  superiore  parte  corporis  nudatum,  reliqua 
honeste  contectum,  ter  ilium,  vel  caput  ejus  luergendo,  et  toties  elevan- 
do,  baptizet  sub  trina  immersione,  sanctam  Trinitatem  semel  tantum  sic 
invocando  : Ego  te  haptizo  in  nomine  Patris  iji  mergat  semel : et  Filii  iji, 
mergat  iterum  ; et  Spiritus  Sancti  iji,  mergat  tertio : Patrino,  vel  Ma- 
trina,  vel  utroque  eum  tenente,  vel  taugente. 

522.  We  had  occasion  to  say  something  of  baptism  by  im- 
mersion in  a preceding  chapter.^  There  is  much  more  difficulty 
in  performing  the  ceremony  for  adults  than  for  infants,  as  is 
plain  from  the  present  rubric.  Hence  St.  Charles  permitted 
adults  to  be  baptized  by  effusion,  even  in  Milan,  when  the 
Ambrosian  rite  requiring  immersion  could  not  conveniently 
be  carried  out.^  The  words  of  his  instruction  on  the  subject 
are  inserted  as  a rubric  in  the  edition  of  the  Ambrosian  Ritual 
by  Cardinal  Caesare  Monte:  ‘‘Baptizetur  per  immersionem 

ut  ritus  Ambrosian ae  Ecclesiae  postulat,  siquidem  commode 

fieri  possit : alioquin  per  infusionem.”^ 

From  the  last  words  of  our  rubric  it  appears  that  the  spon- 
sors are  required  to  hold  or  touch  the  adult  while  he  is  being 
immersed,  though  this  is  not  required  when  infants  are 
baptized  by  immersion.® 

$ XLIII. — Et  cum  Electus  surrexerit  de  foute,  Patrinus  vel  Matrina 
cum  liuteo  in  maiiibus  suscipit  eum  de  manu  Sacerdotis : et  Sacerdos, 
intincto  pollice  dextero  in  sacro  Chrismate,  ilium  in  vertice  in  mo- 
dum  Crucis  perungit,  dicens  : Deus  omnipotens,  etc. 

Delude  Sacerdos  imponit  capiti  ejus  liuteolum  seu  Chrismale,  et  dat 
ei  vestem  caudidam  dicens  : Accipe  veetem,  etc. 

523.  On  coming  out  of  the  font,  the  neophyte  is  received 
from  the  priest  by  the  sponsor,  holding  in  his  hands  a linen 
cloth,  which  he  immediately  wraps  around  him.  The  priest 
then  ai)plies  the  vertical  unction,  and  presents  the  linen 
garment. 

$ XLIV. — Et  statim  prsedicto  liuteo  abstergitur,  et  in  loco  semoto 
vestitur  novis  et  albis  vestibus,  et  exteriore  Candida,  quam  accepit. 

* Baniff.,  n.  82,  83.  ^ Chap.  iv.  % xviii. 

^ Art.  Eccl.  MedioL,  pars  iv.  Instruct.  Bapt.  De  JiaptUmo  AduUorum, 
pag.  419.  CtV.  Barutt,,  1,  c.  n.  85.  Catal.,  tit.  ii.  cap.  iv.  $ Ivi.  n.  ii. 

* Apud  Martene,  lib.  1.  cap.  i.  art.  xviii.  ord.  xxi.  De  Bapt.  Adult. 

^ Vid,  supra,  n.  347. 


194 


ORDER  OF  ADULT  BAPTISM. 


[chap.  VI. 


524.  This  rubric  shows  that  the  neophyte  is  expected  to 
put  on  white  garments  which  he  had  not  worn  before,  as  well 
as  the  exterior  one  which  is  presented  to  him  by  the  priest^ 
But  the  rubric  of  the  Pontifical  has  the  words,  “ vel  saltern 
“ exteriore  Candida,”  instead  of  et  exteriore  Candida,”  and 
would  seem,  therefore,  in  strictness,  to  require  no  more  than 
that  the  neophyte  put  on  the  exterior  white  garment  pre- 
sented to  him  by  the  priest. 

§ XLV. — Postea  dat  ei  Sacerdos  candelam  accensam  in  manu  dex- 
tera,  dicens  : Accvpe  lampadem,  etc. 

Eodem  modo,  si  plures  fuerint,  fit  pro  singulis. 

Postea  dicat ; N.  Vade  in  pace,  etc. 

525.  When  two  or  more  are  to  be  baptized,  the  whole 
of  this  ceremony,  commencing  with  the  interrogations  on 
the  Creed,  is  performed  for  each  separately.  But  it  is  not 
necessary  that  it  be  performed  uninten'uptedly.  He  first  bap- 
tizes all,  then  applies  the  vertical  unction  to  all,  and  having 
removed  the  chrism  from  his  thumb,  performs  the  rest  of 
the  ceremony.^ 

$ XL VI. — Si  adsit  Episcopus  qui  id  legitime  prsestare  possit,  ab  eo 
Neophyti  Sacramento  Confirmationis  initiantur.  Deinde  si  hora  con- 
gruens  fuerit,  celebratur  Missa,  cui  Neophyti  intersunt,  et  Sanctissimam 
Eucharistiam  devote  suscipiunt. 

526.  If  the  preceding  ceremony  has  been  performed  by 
the  bishop,  or  if  the  bishop  be  present  after  it  has  been  per- 
formed by  a priest,  he  should  forthwith  confer  on  the  neophyte 
the  sacrament  of  confirmation.  Every  bishop  can  lawfully 
do  so  in  his  own  diocese,  but  not  in  a strange  diocese  without 
the  permission  of  the  Ordinary,  and  hence  the  words  of  the 
rubric,  “ Qui  id  legitime  praestare  possit.^”^ 

Then,  if  the  hour  be  suitable,  mass  ought  to  be  celebrated,  at 
which  the  neophytes  should  assist,  and  receive  the  Holy  Com- 
munion. We  have  seen  that,  according  to  the  ancient  usage, 
even  infants,  immediately  after  baptism,  were  confirmed  and 
received  the  Holy  Eucharist  and  though  this  usage  has  been 
abolished  with  regard  to  infants,  the  rubrics  here  show  that 
the  Church  wishes  it  to  be  continued  when  adults  are  baptized. 

$ XLVII. — Si  vero  ob  baptizandorum  multitudinem,  ut  in  India  et 
novo  Orbe  quandoque  eontingit,  in  singulorum  Baptismo  praescripti  ritus 
adbiberi  non  possunt,  tunc  vel  pluribus  simul  adhibeantur,  vel,  si  urget 
necessitas,  omittantur. 

^ Barufil,  n.  87.  ^ supra,  n.  376,  et  seq. 

^ Cfr.  St.  Lig.  lib.  vi.  n.  171.  Concil.  Trid.  sess.  vi.  cap.  v.  De  Reform. 

^ Vid.  supra,  u.  411,  et  seq. 


^XLVU.  527.]  A GREAT  NUMBER  TOGETHER. 


195 


527.  This  provides  for  the  case  in  which  time  would  not 
})ermit  the  observance  of  all  the  preceding  ceremonies,  on 
account  of  the  great  number  to  be  baptized.  We  have  seen 
from  the  preceding  rubrics,  that  many  of  the  prayers  and 
exorcisms  may  be  said  for  a number  of  catechumens  together  j 
but  this  rubric  permits  even  those  that  are  prescribed  for 
each,  to  be  applied  in  case  of  necessity  to  all  in  common  j 
and,  if  the  necessity  be  very  pressing,  it  even  permits  the 
entire  omission  of  all,  except  Avhat  is  essential  to  the  sac- 
rament, that  is,  except  the  application  of  the  matter  and 
form.  It  can  rarely  happen  that  these  cannot  be  applied 
to  each  in  particular,  no  matter  how  great  the  number,  or  how 
pressing  the  necessity ; but  yet,  in  case  of  extreme  necessity, 
as,  e.  g.j  in  case  of  an  earthquake  or  an  inundation,  it  would 
be  lawful  to  apply  the  matter  and  form  to  a number  together, 
sprinkling  them  with  water,  and  pronouncing  the  words  in 
the  plural : Ego  vos  haptizo^  in  nominej''  etc.  This  is 
clearly  enough  laid  down  in  a 'preceding  rubric,  which,  in 
reference  to  this  form,  Ego  vos”  etc.,  after  penuitting  it  in 
a certain  case,  says : Quam  tamen  formam  in  iis  solum,  et  in 
“ aliis  similibus  mortis  periculis  ad  plures  simul  baptizandos, 
et  ubi  tempus  non  patitur  ut  singuli  separatim  baptizentur 
alias  nunquam,  licet  adhibere.”^ 


Supra,  chap.  iii.  $ xxiii. 


CHAPTER  VII. 


ORDER  FOR  SUPPLYING  THE  CEREMONIES  OMITTED  IN  BAP- 
TISM : “ ORDO  STJPPLENDI  OMISSA  SUPER  BAPTIZATUM.” 

$ I. — Cum,  urgente  mortis  periculo,  vel  alia  cogente  necessitate,  sive 
parvulus,  sive  adulius,  sacris  precibus  ac  caeremoniis  prsetermissis,  fuerit 
baptizatus  ; ubi  convaluerit,  vel  cessaverit  periculum,  et  ad  Ecclesiam 
delatus  fuerit,  omissa  omnia  suppleantur. 

528.  It  is  never  lawful^  unless  in  case  of  necessity^  to 
separate  the  ceremonies  used  in  baptism  from  the  application 
of  the  matter  and  form  and  if  they  be  separated,  the  cere- 
monies omitted  are  to  be  afterwards  supplied  in  the  church, 
when  the  infant  or  adult,  as  the  case  may  be,  can  be  presented 
there  for  the  purpose.  This  obligation  of  supplying  the  cere- 
monies is  sub  mortali”  according  to  St.  Liguori  f but  there 
may  be  very  often  sufficient  reason  for  dispensing  with  it  in 
the  case  of  adults,  the  matter  being  left  to  the  discretion  of 
the  bishop.^ 

§ II. — Idemque  ordo  ac  ritus  servetur,  qui  in  Baptismo  Parvulorura 
(si  fuerit  parvulus),  seu  Adultorum  (si  fuerit  adultus)  praescriptus  est. 
Excepto  quod  interrogatio  : An  velit  baptizari,  formaque  Baptismi,  et 
ablutio  praetermittuntur,  et  quaedara  Orationes,  et  Exorcismi,  suo  quique 
loco  immutati,  ut  infra,  dicuntur. 

529.  The  Propaganda’^  edition  of  the  ritual  gives  the 

Ordo  supplendi  omissa  ” for  infants,  and  also  for  adults,  at 

full  length.  But  many  editions,  including  nearly  all  the  older 
ones,  as,  e.  g.^  those  used  by  Catalan!  and  Baruffaldi,  give  only 
some  of  the  prayers,  noting,  for  the  rest,  in  general  terras,  the 
changes  to  be  made,  as  is  done  in  the  present  rubric. 

Whether  all  the  ceremonies  are  to  be  supplied,  or  only 
those  that  precede  the  application  of  the  matter  and  form,^ 
the  priest  goes  vested  in  surplice  and  violet  stole,  and  attend- 
ed by  his  clerk,  to  the  door  of  the  church,  where  the  sponsors 
with  the  infant  or  adult  should  be  in  waiting,  and  proceeds 
with  the  interrogations  and  the  rest,  exactly  as  if  he  were 
about  to  confer  the  sacrament,  with  the  exceptions  noted  in 
the  present  rubric. 


^ St.  Lig.,  lib.  vi.  n.  141. 

? Vid.  supra,  chap,  v.,  $ xiii. 


^ Loc.  cit.  n.  144,  in  parenth. 

* Vid.  supra,  n.  382. 


9 IV.  532.] 


POSITION  AT  THE  DOOR. 


197 


530.  Instead  of  this  rubricj  the  Propaganda  edition  has 
the  following  in  the  Ordo  supplendi/’  etc.,  for  infants : 
‘‘  Sacerdos  itaque,  lotis  manibus,  superpelliceo  et  stola  violacea 

indutus,  accedat : Clericnm  unum,  sen  plures,  si  potest, 
secum  adhibeat,  superpelliceo  pariter  indutos,  qui  sibi  mi- 
nistrent. 

Ita  paratus  accedat  ad  liraen  Ecclesiae,  extra  quam  ex- 
pectant  qui  infanteni,  vel  infantes  detulerunt,  ilium  proprio 
^‘nomine  eidem  imposito  appellando  et  dicens:  N.  Quid 
^^petis  f etc.  Patrinus  Oatechesis  respondet ; Fidem,  etc.” 

It  is  remarkable  that  the  sponsor  is  not  here  called  simply 
Patrinus,”  but  Patrinus  Oatechesis,”  as  if  to  convey  that, 
in  the  present  case,  he  does  not  contract  all  the  obligations  of 
the  sponsor.^  The  edition  of  the  ritual  for  the  English 
clergy  gives,  like  the  Propaganda”  edition,  the  ‘^Ordo  sup- 
plendi  omissa”  for  infants  at  full  length,  with  all  the  necessary 
changes  ; and  this  is  very  convenient  for  priests  who  may  be 
often  required  to  supply  the  ceremonies  in  this  way. 

$ III. — Sacerdos  igitur  antequam  immittat  sal  in  os  baptizati,  manum 
super  caput  ejus  imponens,  dicat : Oremus.  Omnipotent  sempiterne 
Deus,  etc. 

531.  If  the  Ordo  supplendi,”  etc.,  be  not  given  inextenso, 
at  least  the  prayers  that  are  changed  are  given,  and  the  priest 
must  turn  over  to  read  them  at  the  proper  time,  instead  of 
those  given  in  the  usual  “ Ordo  Baptismi.”  By  comparing 
them,  it  may  seem  that  the  changes  are  very  few,  being  only 
such  as  are  necessary  to  make  the  prayers  refer  to  baptism 
already  received.  In  this  prayer,  Omnipotens^’’  etc.,  the  word 
“ dudum  ” is  inserted  before  ad  rudimenta  fidei ; ” and  there 
is  added,  at  the  end,  the  entire  clause : ut  idoneus  (vel 
^^idonea)  sit  frui  gratia  Baptismi  tui,  quern  suscepitj  satis 
^^percepta  medicinaP 

$ IV. — Deinde  posteaquam  modicum  salis  immisit  in  os  baptizati, 
dicens : Accipe  sal,  etc.,  dicit : Oremus.  Deus  Patrum  nostrorum,  etc. 

532.  This  rubric,  as  it  lies  in  most  editions  of  the  Roman 
Ritual,  might  be  understood  to  direct  that  the  prayer,  Deus 

Patrum  nostrorum,  etc.,  should  be  said  immediately  after 
“ Accipe  sal/’  etc.,  as  if  the  “ Pax  tihi,”  etc.,  were  to  be  omitted. 
This  would  be  a mistake,  for  it  is  here  supposed  (and  indeed 
expressly  ordered  in  the  iTibric  above,  “ Idernque  ordo  ac 
^^ritus,”  etc.,  given  in  those  editions),  that  everything  be  done 


1 Vid.  supra,  n.  402,  et  seq. 


198 


SUPPLYING  THE  CEEEMONIES.  [chap.  vn. 


and  said  as  if  the  sacrament  were  to  be  conferred,  simply 
substituting  the  prayers  given  here  for  the  corresponding 
prayers  in  the  ordinary  ceremony.  In  this  prayer,  Deus 
PatrimiJ’’  etc.,  tlie  words,  et  quern  (vel  quam)  ad  novce 
regenerationis  lavacrum  perduxisti,^^  are  substituted  for  Per- 
due  eum  ad  novce  regenerationis  lavacrumP 

§ V. — Post  hsec,  facto  signo  Crucis  in  fronte  baptizati,  dictisque  illis 
verbis,  Et  hoc  signum  Crricis  ^ etc.  ....  manu  super  caput  ejus 
imposita,  dicit : Oremus.  JEternam  ac  justissimam,  etc. 

533.  The  words  Post  haec  ” do  not  mean  immediately 
after  the  prayer,  Deus  Patrum  nostrorumj^  etc.,  but  after 
the  exorcism  which  follows  it,  and  of  which  the  words, 

hoc  signum,'^  etc.,  are  the  conclusion.  In  this  prayer, 
^ternam  ac  justissimam etc.,  we  have  the  words,  “ ut 
dignus  (vel  digna)  sit  frui gratia  Baptismi  tui  quern,  suscepitj'^ 
for  ut  dignus  gratia  Baptismi  tui  effectus  and  we  have  the 
last  clause  entirely  added,  ut  aptus  (vel  apta)  sit  ad  retinen- 
dam  gratiam  Baptismi  tuiP  These  are  the  only  changes 
made  in  supplying  the  ceremonies  for  infants.  After  the 
unction  with  oil  of  catechumens,  the  priest  lays  aside  the  violet, 
and  puts  on  a white  stole  as  usual  for  the  remaining  cere- 
monies, unless  these  have  been  already  applied.^ 

$ VI. — In  Baptismo  autem  adultorum,  prseter  ilia  quae  supra  notata 
sunt,  quando  supplentur  omissa,  base  mutari  debent.  Primum  in  Exor- 
cisrao,  Audi  maledicte  Satana,  ubi  dicitur  {hahitaculum  perficiat),  dicatur, 
habitaculum  perfecit : Delude  in  Exorcismo,  Nec  te  latet,  etc.,  ubi  dicitur 
{ut  fiat),  dicatur,  ut  fieret. 

534.  On  this  rubric  we  shall  merely  observe  that  the  cere- 
monies of  adult  baptism  are  very  rarely  supplied.  If  one  has 
been  baptized  in  infancy,  and  has  been  educated  as  a Catholic, 
the  ceremonies  to  be  supplied,  even  when  he  is  an  adult,  are 
those  assigned  in  the  ritual  for  infants,  as  was  decided  by  the 
Sacred  Congregation.^  Adult  converts  are  usually  baptized, 
on  being  received  into  the  Church,  with  the  ceremonies  pre- 
cribed  in  the  Order  for  Adults.”  If  the  baptism  be  con- 
ferred conditionally,  the  ceremonies  are  often  dispensed  with  j 
but  if  performed  at  all,  they  are  still  the  same,  except  that  the 
form  is  made  conditional.^ 

The  case,  then,  can  hardly  occur  unless  when  it  is  certain 
that  an  adult  convert  was  baptized  validly  before  his  conver- 

^ Vid.  supra,  u.  398.  ^ 27  Aug.  1836,  in  Bhedonen.,  ad  3“,  n.  4780. 

® Sac.  Cong.  Rit.  Deer.,  cit.  ad  4m. 


§ VI.  534.] 


GENUFLECTIONS — PRAYERS. 


199 


sioTi ; or  was  baptized  on  account  of  some  urgent  necessity, 
without  the  Ceremonies,  at  the  time  when  he  was  received  into 
the  Church.  In  such  circumstances  the  ceremonies,  unless 
the  bishop  thinks  it  expedient  to  omit  them  altogether,  are  to 
be  supplied  according  to  the  form  given  for  adults ; and  the 
priest  who  officiates  must  carefully  note  the  changes  to  be 
made  according  to  the  present  rubric.  The  Propaganda’^ 
edition  gives  the  Ordo  supplendi  omissa  super  Baptizatum 
aHultum  ” at  full  length,  and  the  use  of  a ritual  which  gives 
this  Ordo  ” would  save  a great  deal  of  trouble,  and  prevent 
the  danger  of  mistakes. 


CHAPTER  VIII. 


RITE  TO  BE  OBSERVED  WHEN  A BISHOP  BAPTIZES  : RITTJS 
SERVANDUS  CUM  EPISCOPUS  BAPTIZAT.” 

^ 1. — Si  Episcopus,  vel  S.  R.  E.  Cardinalis  parvulos  vel  adultos 
baptizare  voluerit,  parantur  et  servantur  omnia,  ut  superius  de  ordine 
Baptismi  dictum  est,  atque  baec  praeterea  quae  infra  notantur. 

535.  It  is  recommended  in  a previous  rubric^  that  the 
baptism  of  adults  in  every  diocese  be  left  to  the  bishop,  if  he 
be  pleased  to  confer  it.  At  least,  when  he  officiates  on  Holy 
Saturday,  there  should  be  some  adults  or  infants  to  be  bap- 
tized by  him  after  the  benediction  of  the  font.^  But  at 
whatever  time  he  may  administer  solemn  baptism,  everything 
should  be  prepared  for  the  ceremony  in  the  manner  already 
prescribed  by  the  ritual,  both  at  the  door  of  the  church  and 
at  the  font.^  The  whole  rite  is  performed  in  the  same  way 
as  when  a priest  is  the  minister,  with  the  exceptions  noted  in 
the  following  rubrics. 

^ II. — ^Adsint  Capellani,  vel  alii  Presbyteri,  et  Clerici  superpelliceis 
indati ; qui  ei  assistant  ac  ministrent. 

536.  If  the  ceremony  be  performed  after  the  benediction 
of  the  font  on  Holy  Saturday  or  Pentecost  Eve,  the  bishop  is, 
of  course,  attended  by  the  ministers  of  the  mass  and  by  his 
assistant  deacons,  as  is  directed  by  the  “ Ceremoniale  Episco- 

porum.^’^  At  other  times  he  should  be  attended  by  at  least 
two  priests  vested  in  surplice,  who  put  on  and  take  off  the 
mitre  at  the  proper  time,  point  out  the  place  in  the  ritual  or 
pontifical,  hold  the  bugia,  etc.,  etc.,  and  not  less  than  four 
clerics,  wffio  are  required  to  act  as  ministers  respectively,  de 
libro,  de  hugia,  de  mitraj  and  de  haculo.  They  should  be 
vested  in  surplice,  the  two  last  wearing  also  light  humeral 
veils,  or  using  the  sleeves  of  the  surplice  to  cover  their  hands 
in  holding  the  mitre  and  crosier.® 


^ Chap.  V.  $ iii.  ^ yjjj,  supra,  n.  237. 

3 Supra,  chap.  iii.  $ xlii.  et  seq.  ^ Lib.  ii.  cap.  xxvii.  n.  16. 
® Cjeremoniale  Episcoporum,  lib.  i.  cap.  xi.  n.  5 et  6. 


$ IV.  538.]  WHAT  VESTMENTS  TO  BE  WORN. 


201 


§ III. — Ipse  vero  super  rochelutn,  sive  superpelliceum,  si  est  Regula- 
ris,  accipiat  amictum,  albam,  et  cingulum,  et  stolam,  et  pluviale  violacei 
colons,  ac  mitram. 

,537.  The  bishop  may,  if  he  pleases,  perfonn  the  ceremony 
as  a simple  priest,  putting-  on  a stole  over  his  rochet,  and 
wearing  his  cap  instead  of  the  mitre  but  here  we  suppose 
him  to  perform  it  pontifically,  and  in  this  case  he  should  vest 
as  the  rubric  directs.  He  may  take  the  vestments  wherever 
he  pleases,  or  wherever  it  is  found  most  convenient, — in  the 
sacristy,  at  the  high  altar,  in  the  baptistery,  or  some  side 
chapel : in  secretario  vel  alibi,  ad  ejus  libitum,”  according 

to  the  rubric  of  the  Pontifical.^ 

No  mention  is  made  of  the  amict  in  many  editions  of  the 
•itual.  It  is  expressly  mentioned  in  our  rubric,  which  is 
taken  from  the  Propaganda”  edition  j but  even  if  it  were  not, 
there  could  be  little  doubt  that  it  should  be  put  on  before  the 
alb,  as  it  is  at  vespers  and  high  mass.  There  is  no  mention 
of  the  crosier  in  the  rubric  of  the  ritual,  but  it  is  mentioned 
in  the  rubric  of  the  Pontifical,  according  to  which  the  bishop 
uses  it  in  the  procession  to  the  door  of  the  church. 

$ IV. — Atque  ita  paratus  cum  Ministris  procedat  ad  Baptismi  minis- 
terium.  Et  dum  interrogat : N.  Quid  petis  ah  JEcclesia  Dei  f ac  dum 
facit  reliquas  interrogationes,  sedet  cum  mitra : cum  vero  exsufflat, 
dicendo  : Exi  ah  eo,  immunde  spiritus,  surgit  cum  mitra.  Rursus  sedet, 
cum  signat  Catechumenum  signo  Crucis  in  fronte,  et  in  pectore,  vel 
dicit : Accipe  signum  Crucis,  etc.  Et  cum  dicit  Orationes  quae  prsecedunt 
vel  sequuntur  benedictionem  sails,  surgit  deposita  mitra,  similiter  cum 
ipsum  sal  benedicit.  Cum  autem  sal  benedictum  immittit  in  os  baptizandi, 
mitram  accipit,  et  sedet.  Cum  vero  legit  Exorcismos,  et  dum  saliva 
aures  et  nares  Catechumen!  tangens  dicit : Ephpheta,  ac  dum  introducit 
eum  in  ecclesiam,  stat  cum  mitra.  Cum  autem  dicit ; Credo  in  Deum  Pa- 
trem,  etc,,  et  Pater  noster  super  Catechumenum,  stat  sine  mitra.  Sed  cum 
nomen  quaerit,  et  interrogat : N.  Ahrenuntias  Satanee  ? etc.,  et  baptizan- 
dum  Oleo  sacro  in  pectore  et  inter  scapulas  inungit,  sedet  cum  mitra : 

3uo  facto,  accipit  stolam  et  pluviale  album.  Et  cum  rursus  interrogat 
e fide  : Credis  in  Deum  Patrem  . ...  ? etc.  Vis  haptizari,  etc.,  et 
cum  baptizat  per  infusionem,  sedet  cum  mitram.  Si  vero  baptizat  per 
imniersionem,  mitram  retinens  stare  debet. 

Cum  demnm  Chrismate  verticem  baptizati  linit,  et  dat  ei  vestem 
candidam,  et  candelam  accensam,  ac  dicit : Vade  in  pace,  etc.,  sedet 
cum  mitra. 

538.  The  whole  ceremony  is  given  at  length  in  the  recent 
editions  of  the  Pontificate  Romanum,  with  the  rubrics  in  their 
proper  place,  containing  minute  instructions  on  everything  the 
bishop  is  required  to  do.  It  would  save  much  trouble,  there- 


* Kit.  Toul.,  BaptSme,  tit.  iv™® . 


Pro  Baptismo  Parvulorum. 


202  RITE  WHEN  A BISHOP  BAPTIZES.  [chap.  Vlli. 

fore,  to  have  a Pontifical  in  readiness,  and  to  use  it  instead 
of  the  ritual.  But,  for  the  convenience  of  those  who  might 
he  required  to  assist  the  bishop,  and  who  might  not  have  a 
Pontifical  at  hand,  we  think  it  well  to  note  the  following, 
taken  partly  from  the  Pontifical,  and  partly  from  what  is 
observed  in  analogous  functions,  according  to  the  Ceremoniale 
Episcopornm. 

.539.  A faldstool  with  a violet  cover  should  be  placed  on  a 
piece  of  carpet  at  the  door,  and  be  afterwards  removed  and 
placed  at  the  entrance  of  the  baptistery,  when  the  bishop  and 
sponsors  enter  the  church.  It  may  be  removed  by  a clerk 
when  the  bishop  rises  to  recite  the  prayer,  Deus  Fatrum 
nostrorum,'^  etc. 

When  the  bishop  lays  aside  the  violet,  and  puts  on 
white  vestments,  it  would  be  well  to  change  also  the  cover 
of  the  faldstool  j and  it  would  be  convenient,  therefore, 
to  have  a white  cover  under  the  violet  one  from  the 
commencement. 

540.  The  Pontifical  or  Kitual,  with  the  bugia,  should  be 
in  readiness  on  a small  table  or  credence  near  the  door. 

The  bishop  uses  the  simple  or  plain  mitre,  with  the  violet 
vestments,  and  puts  on  the  cloth-of-gold  mitre  {mitram  au- 
riplirygiatam)^  with  the  white  vestments,  and  continues  to 
wear  it  until  the  end.  It  would  seem  that  the  precious  mitre 
is  not  used  at  baptism,  as  the  Pontifical  makes  no  mention  of 
it.  These  different  mitres  and  their  use  are  treated  of  in  the 
Ceremoniale  Episcoporurn.^ 

541.  The  bishop,  having  vested,  is  accompanied  by  the 

clerks  and  chaplains  to  the  door  or  porch.  Anived  there,  he 
lays  aside  the  crozier,  and  takes  his  seat  on  the  faldstool, 
where,  with  the  mitre  on,  he  proceeds  with  the  interrogations, 
N.  Quid petis  f ” etc.,  the  clerk  de  libro  ” kneeling  and  hold- 
ing the  book,  while  one  of  the  chaplains  holds  the  bugia,  etc. 
We  may  as  well  insert  here  the  rubric  of  the  Pontifical  at 
the  commencement  of  the  ceremony,  as  it  gives  very  minute 
instructions : Pontifex  infantem,  vel  infantes  sive  pueros, 

^^sacri  Baptismatis  unda  immergere,  seu  perfundere  volens, 

solitis  indumentis  in  Secretario,  vel  alibi  ad  ejus  libitum, 
pluvialique  violacei  colons,  et  niitra  simplici  paratus,  et 
‘^baculo  Pastoral!  accepto,  Oapellanis  vel  aliis  Presbyteris, 
“ et  Clericis,  superpelliceis  indutis,  qui  ei  assistant  ac  minis- 
^Hrent,  prsecedentibus,  ad  Ecclesiae  portam,  extra  quam  ex- 

^ Vid.  Ceremoniale  Episcopornm,  lib.  i.  cop.  xvii. 


$ IV.  542.] 


USE  OF  THE  MITRE. 


203 


^‘pectant,  qui  infantem  vel  infantes  baptizandos  detulenint, 
procedit ; ibique,  deposito  baciilo,  sedet  cum  mitra  in  faldis- 
^‘torio,  ad  ejusdem  portae  limen,  cum  strato  et  violacea  veste 
praeparato.  Sicque  sedens  cum  mitra,  interrogat  infantem 
positum  super  bracbium  dextrum  illius,  qui  eum  defert,  ilium 
‘^nomine  proprio,  eidern  imposito,  appellando,  et  dicens  (si 
plures  fuerint  baptizandi  dicat  singulariter  singulis) : N. 
Quid  petis  etc. 

This  rubric  of  the  Pontifical  seems  to  imply  that  the  bishop 
should  be  preceded  by  his  chaplains  as  well  as  by  the  clerks 
in  the  procession  to  the  door  of  the  church.  But,  from  the 
general  instructions  of  the  Ceremoniale  Episcoporum,  regard-  ^ 
ing  the  attendance  of  a bishop  when  vested  in  cope,  we  are 
inclined  to  think  that  two  chaplains  may  accompany  him,  one 
on  each  side,  raising  the  borders  of  the  cope,  while  during  the 
ceremony  there  is  no  doubt  that  one  of  them  standing  on  the 
bishop’s  right  should  raise  the  border  of  the  cope  whenever  he 
makes  the  sign  of  the  cross.^ 

542.  The  bishop  is  seated  or  standing,  and  the  mitre  is 
taken  off  and  put  on,  as  is  directed  in  the  above  rubric  of  the 
ritual.  If  the  ritual  be  used,  it  w’ould  be  convenient  to  note 
in  the  margin  what  is  to  be  done  in  the  several  parts.  It 
may  be  observed  that  the  bishop  wears  the  mitre  not  only  at 
those  parts  at  which  the  priest  may  wear  his  cap,  according 
to  the  directions  of  the  Ritual  of  Toulon,  which  we  have 
given  in  the  notes  to  the  rubiics  of  the  Ordo  Baptismi 
but  also  at  the  unction  with  the  oil  of  catechumens,  and  the 
rest  of  the  ceremonies  to  the  end,  during  which  the  priest 
should  be  uncovered. 

The  words  of  the  rubric,  “ Similiter  dum  ipsurn  sal  bene- 
dicit,”  seem  to  imply  that  he  does  not  wear  the  mitre  at  any 
part  of  the  “ Benedictio  solus, but,  in  the  Pontifical,  he  is 
directed  to  wear  the  mitre  until  the  words,  ad  effugandum 
‘‘  inimicum^'’  after  which  he  lays  it  aside,  and  then  proceeds, 
Proinde  te  rogamus,”  etc.,  till  the  end.  To  reconcile  this 
apparent  opposition  between  the  Ritual  and  the  Pontifical,  it 
has  occurred  to  us,  tliat  perhaps  the  first  part,  “ Exorcizo  ie 
“ creatura  salis,”  is  to  be  regarded  as  an  exorcism,  aiid  that 
the  benediction,  properly  speaking,  commences  with  the 
words,  ‘‘  Proinde  te  rogamus, etc.,  for  in  this  interpretation 
he  should,  even  according  to  the  ritual,  wear  the  mitre  during 
the  first  part  as  being  an  exorcism. 


* Ibid.  lib.  i.  cap.  viii.  n.  2,  3. 


Chap.  iv.  et  cliap.  vi. 


204 


RITE  WHEN  A BISHOP  BAPTIZES.  [chap.  VIII. 


$ V. — Si  autem  Pontifex  quempiam  a Presbytero  jam  catechizatum, 
tantum  baptizai’e  voluerit,  sic  paratus  vestibus  albis  incipiat,  postquam 
ad  Baptisterium  deventum  fuerit,  dicens  : Quo  nomine  vocaris  ? R.  N. 
Episcopus  interrogat ; N.  Credis  in  Deum  Patrem  Omnipotentem  . . . ? 
etc.,  et  prosequitur  usque  in  finem  juxta  ordinem  Baptismi,  ut  supra. 

543.  The  bishop  may,  if  he  pleases,  merely  confer  the 
sacrament,  and  apply  the  ceremonies  which  follow,  those 
which  precede  having  been,  immediately  before,  performed 
by  a priest.  This  arrangement  is  not  unfrequently  adopted 
on  Holy  Saturday.  It  is  followed  in  Rome  on  that  day,  ac- 
cording to  the  author  of  the  “ Ceremonial  Des  Eveques  Ex- 

'gliqueP  ^ In  this  case,  the  bishop  puts  on  white  vestments 
at  the  commencement,  and  goes  at  once  to  the  baptistery. 
He  begins  by  the  inteiTOgations  on  the  Creed,  having  first 
put  the  question,  “ Quo  nomine  voearis  ? ” as  here  directed, 
and  then  proceeds  as  in  the  Ordo.” 

The  same  privilege,  how^ever,  is  not  allowed  to  a simple 
priest.  If  he  confers  baptism,  he  must  also  himself  perform 
the  ceremonies  that  precede,  as  was  decided  by  the  Sacred 
Congregation.^ 

^ Lib.  ii.  chap,  xxvii.  18,  note. 

^ 19  Deer.  1665,  in  Florentin.,  n.  2350. 


CHAPTER  IX. 


BLESSING  OF  THE  BAPTISMAL  FONT  WHEN  THEBE  IS  NO 

CONSECEATED  WATER,  AT  ANY  TIME  EXCEPT  THE 

SATURDAYS  OF  EASTER  AND  PENTECOST  : “ BENE- 

DICTIO  FONTIS  BAPTISMI  EXTRA  SABBATUM  PASCH^ 

ET  PENTECOSTES,  CUM  AQUA  CONSECRATA  NON  HABE- 

TUR.” 

544.  We  have  seen  before  that  the  water  used  in  the  solemn 
administration  of  baptism  should  be  blessed  on  Holy  Satur- 
day or  the  Eve  of  Pentecost,  according  to  the  form  given  in 
the  Missal ; and  that,  to  keep  up  the  supply,  unblessed  water 
may  be  occasionally  added  to  what  is  contained  in  the  font.^ 
But  when  the  font  is- exhausted,  or  what  it  contains  becomes 
unfit  for  use,  a new  supply  must  be  blessed,  according  to  the 
form  here  given  in  the  ritual. 

$ I. — Primura  lavatur  et  mundatur  Vas  Baptisterii,  deinde  limpida 
aqua  repletur. 

545.  In  the  first  place,  the  font  must  be  thoroughly 
cleansed,  the  sediment  being  carefully  removed  and  thrown 
into  the  sacraiiurn,  according  to  the  instructions  of  St.  Charles,^ 
and  then  a supply  of  pure  clear  water  poured  in.  The  rubrics 
plainly  suppose  that  the  ceremony  takes  place  in  the  baptis- 
tery, within  or  adjoining  the  church.^  The  words,  ^Was 

Baptisterii,’’  here,  and  in  the  next  rubric,  “ Altare  Baptisterii,” 
and  the  very  title  of  the  present  chapter,  evidently  imply  this. 
Nevertheless,  in  dioceses  or  districts  where  there  are  no 
baptismal  fonts,  and  where,  on  account  of  peculiar  circum- 
stances, baptism  is  confeiTed,  with  all  the  ceremonies,  in 
private  houses,  the  water  used  should  still  be  blessed  accord- 
ing to  the  form  here  prescribed,  unless  there  be  pennission 
to  use  an  abbreviated  form.^ 

But,  in  any  case,  when  water  is  to  be  blessed  for  baptism, 
whether  in  the  regular  font  or  in  a vessel  temporarily  used  for 

^ Supra,  n.  158,  et  seq. 

* Act.  Eccl.  MedwL,  pars  iv.  De  Baptismi  Administratione,  p.  410. 

3 Vid.  supra,  n.  259. 

* Vid.  supra,  n.  564,  et  seq.,  n.  590,  et  seq. 


206 


BLESSING  OF  THE  FONT. 


[chap.  IX. 


the  purpose,  care  should  be  takeu  to  carry  out  what  the  pre- 
sent rubric  directs,  as  regards  the  condition  of  the  vessel  and 
the  quality  of  the  water, 

$ II. — Tunc  Sacerdos  cum  suis  Clericis,  vel  etiam  aliis  Presbyteris, 
Cruce  et  duobus  cereis  prsecedentibus,  ac  thuribulo  et  incenso,  et  cum 
vasculis  Cbrismatis  et  Olei  Catechumenorum  descendit  ad  Fontem,  et 
ibi.  vel  ante  Altare  Baptisterii  dicit  Litaiiiam  ordiiiariam  prout  habelur 
inti  a post  septem  Psalmos  Poenitentiales.  Et  ante  Vt  nos  exaudire 
diyiieris,  dicat,  et  secundo  repetat  sequeiitem  Ut  Fontem  istum,  etc. 

*546.  The  rubric  here  says  nothing  of  the  vestments  to  be 
worn,  but  there  can  be  little  doubt  that  the  priest  who  is  to 
bless  the  font  should  be  vested  in  a stole,  and,  if  possible, 
also  a cope  of  violet  over  his  surplice.  These  are  the  vest- 
ments expressly  assigned  to  him  by  Catalani^  and  De  Herdt.^ 
He  wears  the  same,  having  an  alb  instead  of  the  surplice,  on 
Holy  Saturday.^  But,  at  least,  he  must  have  on  a surplice 
and  stole,  according  to  the  general  rubric  for  benedictions 
given  hereafter  in  the  ritual.  The  priests,  if  any,  who  assist 
him,  and  the  clerks,  are  vested  in  surplice. 

The  procession  from  the  vestry  to  the  front  is  formed  as 
follows : first,  the  thurifer,  with  thurible  and  incense ; next, 
the  cross-bearer  between  two  acolytes  with  lighted  candles  j 
and,  lastly,  the  officiating  priest  between  two  assistants  (clerks, 
if  there  beuio  priests  to  act  as  such),  who  raise  the  borders  of 
his  cope.  If  there  be  others  in  surplice,  they  walk,  two  and 
two,  immediately  after  the  cross-bearer.  This  is  the  order  of 
the  procession  to  the  font  on  Holy  Saturday,  except  that  the 
Paschal  candle  is  carried  instead  of  the  thurible,  and  that  the 
celebrant  is  attended  by  the  deacon  on  his  right,  and  the  sub- 
deacon on  his  left.^ 

For  the  proper  performance  of  the  function,  there  should 
be  at  least  six  clerks — viz.,  a thurifer,  cross-bearer,  two  aco- 
lytes, and  two  assistants.  Four  would  suffice  for  the  blessing 
of  the  font  on  Holy  Saturday  in  minor  churches,  according  to 
what  is  prescribed  in  the  Memoriale  Rituum.’’®  But  on 
Holy  Saturday  the  thurible  is  not  used,  and  the  acolytes  can 
be  dispensed  with,  as  one  of  the  clerics  carries  the  Paschal 
candle.  If,  in  the  case  supposed  by  our  rubiic,  the  priest  has 
only  four  clerks,  either  he  must  dispense  with  the  assistants 
(and  in  this  case  it  would,  perhaps,  be  better  that  he  should 


1 Tit.  ii.  cap.  vii.  $ i.  n.  iii.  ^ Pars  iv.  n.  3,  iv.  in  fine. 
3 Merati,  pars  iv.  tit.  x.  n xxxv. 

^ Merati,  loc.  cit.  ® Tit.  vi.  cap.  ii.  sec.  4. 


$ III.  548.] 


LITANY  RECITED. 


207 


not  wear  the  cope),^  or  he  should  have  two  lighted  candles 
placed  at  the  font,  so  that  the  cross-bearer  could  stand 
between  them. 

*547.  The  rubric  seems  to  direct  that  the  holy  oils  be 
carried  by  some  one  in  the  procession.  This  should  be  done 
if  there  be  any  one  in  holy  orders  to  carry  them  f otherwise 
tliey  should  be  in  readiness  on  a table  or  credence  covered 
with  a white  cloth  and  placed  near  the  font.^ 

Arrived  at  the  baptistery,  the  cross-bearer  takes  his  position 
near  the  font,  so  as  to  be  opposite  the  priest  during  the  bene- 
diction, and  stands  there  with  the  acolytes  till  the  end  of  the 
ceremony ; but  the  exact  arrangement  depends  so  much  on 
the  place  in  which  the  font  is  constructed,  that  it  must  be 
left  in  each  case  to  be  determined  by  the  master  of  ceremonies.^ 
The  officiating  priest,  and  all  the  rest,  except  the  cross-bearer 
and  acolytes,  kneel  facing , the  altar  of  the  baptistery,  if  it 
have  one,  or  facing  the  high  altar.^ 

Then  the  priest  recites  the  Litany  of  the  Saints,  the  rest 
answering ; and  before  the  Ut  nos  exaiidire  dignerisj'’  he 
rises  up,  and,  turning  to  the  font,  says  twice,  Ut  fontem 
islum,^  etc.,  making  each  time  the  sign  of  the  cross  with 
his  right  hand  over  the  font,  at  the  words  marked  in  the 
ritual.  After  which  he  kneels  again,  until  Domimis  vobis- 
cum/’  when  he  rises  and  recites  the  prayer  Omnipotens 
sempiternc”  etc.,  at  the  end  of  which  all  rise.® 

$ III. — Potest  etiam  dici  Litania  brevior,  ut  in  Missali  in  Sabbato 
Sancto. 

*548.  The  priest  may  recite,  as  he  pleases,  either  the 
ordinary  litany  given  in  the  ritual  after  the  Seven  Penitential 
Psalms,  or  that  which  is  given  in  the  Missal  for  Holy  Satur- 
day. if  he  selects  the  latter,  it  may  be  asked.  Should  not 
what  he  sa3^s  be  repeated  in  the  responses?  or,  in  other  words, 
should  not  the  litany  be  doubled,  as  is  the  case  on  Holy 
Saturday  P We  should  say  not,  for,  in  this  supposition,  the 
litany  of  the  Missal  could  not  well  be  called,  as  it  is  here, 
“brevior,”  since  it  would  take  a much  longer  time  to  recite 
it.  It  is  even  inserted  in  some  editions  of  the  ritual,  as,  e.  g.^ 
that  for  the  use  of  the  English  clergy,  with  the  responses  in 
the  ordinary  way. 

* Vid.  supra,  n.  473.  ^ Toul.,  tit.  v.  n.  1. 

® Kit.  Toul.,  ibid.  Memoriale  Kituum,  tit.  vi.  cap.  i.  l)e  'proeparandis 
in  Jlaptisterio  si  adsit.  Cfr.  Merati,  1.  c.  ii.  xxxvi. 

Kit.  Toul.,  1.  c.  ® liit.  Toni.,  tit.  v.  n.  1.  et  2. 

’’  Kub.  Mis.  ill  loc.  Mem.  Kituum,  tit.  vi.  cap.  ii.  gee.  vi.  n.  5. 


208 


BLESSING  OF  THE  FONT. 


[chap.  IX. 


$ IV. — Et  dicto  ultimo,  Kyrie  eleison,  Sacerdos  dicat;  Pater  Noster, 
et  Credo  in  Deum,  etc.,  omnia  clara  voce  : quibus  finitis,  dicat : y 
Apud  te,  Domine,  etc. 

*549.  In  the  ordinary  litany,  after  the  last  “ KyrieJ'*  the 
Pater  Noster  is  said  “secrete/'  according  to  the  rubric,  and 
then  the  psalm,  “ Deus  in  adjutoriiim^^  etc.  Here  it  is  directed 
that  the  Pater  Noster  and  the  Creed  be  recited  “ clara  voce,’^ 
after  which  the  priest  is  to  say  the  versicles,  prayers,  and 
exorcism,  marked  in  the  ritual. 

Rising  from  his  knees,  he  says  “ Dominus  voMscum”  with 
the  prayer  which  follows ; and  then  taking  his  place  at  the 
font,  if  he  be  not  in  it  already,  proceeds  with  the  exorcism, 
which  he  says  with  his  hands  joined,  making  the  sign  of  the 
cross  over  the  water  at  the  words  marked  in  the  ritual,  which 
is  held  before  him  by  one  of  the  clerks.^ 

$ V. — Hie  manu  aquam  dividat,  et  deinde  de  ea  eflTundat  extra 
marginem  Fontis  versus  quatuor  Orbis  partes,  prosequens : Et  in 
qiiSitnor  Jluminibus,  etc. 

550.  If  the  place  of  the  font  admits  of  such  an  arrangement, 
the  priest,  according  to  some,  should  stand,  duripg  the  exor- 
cism and  the  rest  of  the  ceremony,  with  his  face  to  the  west 
or  the  door  of  the  church,  the  cross-bearer  being  on  the  other 
side  of  the  font  opposite  him.  This  is  the  position  assigned 
to  him  by  Bauldry^  and  Merati.^  But  De  HerdP  says  he 
should  have  his  face  to  the  east,  and  this  we  think  the  more 
convenient  position,  because  he  is  thus  turned  towards  the 
high  altar,  as  he  is  required  to  be  in  reciting  the  litany  when 
there  is  no  altar  in  the  baptistery,  and  also  because  in  this 
position  he  can  more  easily  perform  the  ceremony  which  is 
prescribed  in  the  present  rubric. 

*551.  He  first  divides  the  water,  and  this  with  his  hand, 
as  Baruffaldi  here  obseiwes,®  and  not  merely  with  his  fingers. 
He  does  so  by  making  the  sign  of  the  cross  (for  the  division 
should  be  made  in  the  form  of  a cross),®  with  his  hand  immersed 
in  the  water  to  the  wrist,  or  at  least  as  far  as  the  thumb. 
Then  with  his  hand  he  throws  out  a little,  or  causes  a little  to 
overflow  the  margin  towards  the  four  cardinal  points,  in  the 
following  order,  as  is  expressly  directed  in  the  “ Memoriale 


^ Rit.  Toul.,  1.  c.  n.  2. 

^ Pars  iv.  cap.  xi.  De  Sahhato  Sancto,  art.  4,  n.  iii. 

^ Pars  iv.  tit.  x.  n.  xxxviii.  Pars  v.  n.  16,  vi. 

® Tit.  xvi.  n.  16.  ® Ibid.  n.  18. 


$ VI.  552.] 


INSUFFLATION. 


209 


Ritnum.”^  1°  Towards  the  east ; 2°  towards  the  west  j 3° 
towards  the  north  j 4°  towards  the  south,  thus : 

1 E. 

3 N.  4 S. 

2 W. 

Now  this  arrangement  of  the  numbers,  which  is  given  in  the 
“Memoriale  Rituum,”  appears  to  suggest  that  the  priest 
should  stand  facing  the  east,  otherwise  he  should  pour  out  the 
water  first  towards  himself;  secondly,  opposite  himself; 
thirdly,  on  his  right  hand ; and  lastly,  on  his  left ; which 
would  be  against  the  usual  order  in  such  circumstances. 

This  ceremony  signifies,  according  to  Baruflaldi,^  the 
universality  of  baptism  and  its  diffusion  throughout  the 
world. 

Having  dried  his  hand  with  a towel,  which  should  be  pre- 
sented to  him  by  one  of  the  clerics,^  he  continues;  Et  in 

quatuor  jiummihusj'’  etc. 

$ VI. — Tunc  sufflet  ter  in  aquam  versus  tres  partes  secundum  hanc 
figuram  : deinde  imponit  incensum  in  thuribulo,  et  Fontem  incensat. 

*552.  There  is  some  diversity  of  opinion  as  to  the  manner 
in  which  the  insufflation  should  here  be  made,  or  as  to  the  figure 
which  should  be  described  by  it ; and  this  diversity  arises,  in 
part  at  least,  from  the  different  forms  found  in  different  editions 
of  the  Ritual  and  Missal.  In  some  we  have  Y,  in  others 
in  others  T,  in  others  The  “Memoriale  Rituum”  says: 

Ter  sufflat  in  foimani  Tridentalem  juxta  figuram  in  missali.”® 
Now  this  expression,  we  think,  implies  that  it  is  not  made 
simply  in  the  foim  of  a cross,  as  Catalani  maintains,®  otherwise 
it  would  say  in  modum  Crucis,^^  but  in  some  one  of  the  other 
figures  above  given,  most  probably  (F,  because  this  is  the  form 
given  in  the  most  approved  editions  of  the  Missal  and  Ritual. 
It  is  made,  according  to  the  Ritual  of  Toulon  J by  describing 
first  the  centre  line,  then  the  line  towards  the  right,  and  lastly 
the  line  towards  the  left. 

After  the  insufflation  he  puts  incense  into  the  thurible, 
and,  according  to  the  Ritual  of  Toulon,®  blesses  it  with  the 
usual  form  : ‘‘  Ah  illo  henedicaris  in  ciijus  honore  cremaherisP 
Barnffaldi  also®  supposes  that  the  incense  is  blessed,  and 

‘ Tit.  vi.  cap.  ii.  sec.  iv.  n.  9.  ^ cit.  ’ Kit.  Toul.,  tit.  v.  w.  .3. 

* Cfr.  Baruff.,  n.  19,  et  seq.  Rit.  Toul.,  1.  c.  n.  4.  Catal.,  tit.  ii. 
cap.  vii.  $ iv.  n.  i.  ® l)e  Sah.  Sanct.,  cap.  ii.  sec.  iv.  n.  iiL 

Loc.  cit.  ’’  Loc.  cit.  ® Loc.  cit.  ^ fioc.  cit.  n.  21. 


210 


BLESSING  OF  THE  FONT. 


[chap.  IX. 


observes  that  the  incensation  here  prescribed  supplies  the 
place  of  the  immersion  of  the  Paschal  candle,  which  is  pari; 
of  the  ceremony  on  Holy  Saturday.  He  incenses  the  font 
with  three  swings,^  in  the  same  manner  as  the  candles  on  the 
Feast  of  the  Purification,  or  the  ashes  on  Ash  Wednesday, 
one  towards  the  centre,  one  towards  his  left,  and  one  towards 
his  right, — for  the  right  of  any  object  in  front  of  us  is  to  our 
leftj  and  its  left  to  our  right.^ 

$ VII. — Postea  infundens  de  Oleo  Catechumenorum  in  aquam  in 
modum  Crucis,  clara  voce  dicit : Sanctificetur,  etc. 

Deinde  infundit  de  Chrismate,  modo  quo  supra,  dicens : Infusio 
Chrismatis,  etc. 

Postea  accipit  ambas  ampullas  dicti  Olei  sancti  et  Chrismatis,  et  de 
utroque  simul  in  modum  Crucis  infundendo,  dicit:  Commixtio  Chris- 
matis, etc. 

*553.  He  next  pours  in  some  of  the  Oil  of  Catechumens, 
making  a cross  on  the  water  three  times  with  the  stream  as 
it  issues  from  the  vessel  containing  it,  saying,  at  the  same 
time,  Sanctificetur  et  foecundeturfi  etc. 

Then  he  pours  in  chrism  in  the  same  manner,  i.  e.,  three 
times  in  the  form  of  a cross,^  saying,  ‘■^Infusio  Chrismatisfi  etc. 

Lastly,  taking  the  two  vessels  (both  together,  if  pos- 
sible, in  his  right  hand),  he  pours  oil  and  chrism  together, 
likewise  thrice  in  form  of  a cross,  saying,  Commixtio 
CJirismatisfi  etc. 

554.  These  ceremonies  are  of  very  great  antiquity,  being 
prescribed  wholly,  or  in  part,  in  the  most  ancient  missals  and 
rituals  extant.  In  some  there  is  mention  only  of  chrism,  but  in 
many  others  both  oil  and  chrism  are  mentioned.  There  is  some 
variety  also  in  the  prayers,  but  the  same  idea  runs  through  all, 
as  may  be  seen  in  the  extracts  from  these  books  given  by 
Martene."*  ^‘When  baptism  is  administered  with  solemn  cere- 
monies,^’  says  the  Catechism  of  the  Council  of  Trent,  the 
Catholic  Ghm’ch,  guided  by  apostolic  tradition,  has 
uniformly  observed  the  practice  of  adding  (to  the  water)  holy 
chrism,  by  which  it  is  clear  the  effect  of  baptism  is  more 
fully  declared.”^ 

The  whole  ceremony,  as  here  prescribed,  or  as  it  may  have 
been  formerly  observed,  is  designed  to  signify  that  the  water 

* Pit.  Toul.,  1.  c. 

® Vid.  Merati,  pars  iv.  tit.  vi.  n.  x.  et  xi.  et  pars  ii.  tit.  vi.  n.  xxxi. 

3 Cfr.  Merati,  pars  iv.  tit.  x.  n.  xliii. 

De  Ant.  Eccl.  Bitihus.,  lib.  i.  cap.  i.  art.  xviii. 

® Pars  ii.  cap.  ii.  n.  11. 


6 VIII.  556.] 


INFUSION  OF  THE  OILS. 


211 


is  sanctified,  and  lias  imparted  to  it,  bv  the  Holy  Ghost,  the 
virtue  of  sanctifying  and  regenerating  those  who  are  baptized, 
according  to  the  idea  expressed  by  so  many  of  the  early 
Fathers.  Aquae  sanctificatae  vim  sanctificandi  corabibunt,” 
says  Tertullian,  I)e  Baptismo,  cap.  4.  Quod  est  uterus 
‘^embryoni,  hoc  est  fideli  aqua.” — St.  Ohrys.,  Horn.  25  in 
Joan.  Spiritus  efficacitate  sensibilis  aqua  in  divinam 

quamdam  et  inefl'abilem  vim  transformatur,  omnesque  demum 
^‘in  quibus  fuerit  sanctificat.” — St.  Cyr.  Alex.,  lib.  2 in 
Joan.^ 

$ VIII. — Turn,  deposita  ampulla,  dextera  manu  Oleum  sanctum  et 
Chrisma  infusum  miscet  cum  aqua,  et  spargit  per  totum  Fontem. 
Delude  medulla  panis  manum  tergit;  et  si  quis  baptizandus  est,  eum 
baptizat,  ut  supra.  Quod  si  neminem  baptizat,  statim  manns  abluat,  et 
ablutio  efiuudatur  in  Sacrax’ium. 

*555.  This  rubric  requires  little  or  no  explanation.  There 
cannot  be,  properly  speaking,  a mixture  of  the  oil  and  water, 
which  refuse  to  unite;  but  the  priest  is  directed  to  mingle 
them  with  his  right  hand,  so  as  to  make  the  oil  and  chrism  be 
diffused,  for  the  moment  at  least,  through  the  water  of  the 
font,  and  not  merely  rest  on  its  surface ; the  mystic  significa- 
tion of  the  ceremony  being  the  union  of  the  faithful,  repre- 
sented by  the  water,  with  Christ  represented  by  the  oil  and 
chrism,  according  to  Durandus  and  Quarti.^  A film  will 
afterwards  be  formed  on  the  surface,  but  this  can  be  removed, 
as  has  been  stated  before.^ 

*556.  The  rubric  clearly  supposes  that  he  has  such  a 
supply  of  the  oil  and  chrism  that  they  can  be  poured  into  the 
font.^  But  if  he  has  not,  the  ritual  published  for  the  use  of 
the  English  Church  directs  him,  in  a parenthetic  clause,  to 
make  the  signs  of  the  cross  on  the  surface  of  the  water  with 
his  thumb,  or  an  instrument  of  silver,  after  having  dipped  it 
into  the  oilstocks.  To  apply  the  oil  and  chrism  together  in 
such  a case,  we  think  he  might  dip  his  thumb  into  one,  and 
the  index  finger  into  the  other,  and  with  both  united  make 
the  sign  of  the  cross. 

He  then  rubs  his  hands  with  crumbs  of  bread,  or  a little 
meal,  and  if  there  be  any  one  to  be  baptized,  does  not  wash 
them  until  he  has  conferred  baptism.  But  if  there  be  no  one 
to  be  baptized,  having  rubbed  his  hands  as  directed,  in  order 

^ Cit.  apud  Delahogue,  l)e  Sacramentis  in  genere,  cap.  iv.  art.  i. 

® Cit.  apud  Catalani,  cap.  vii.  $ vii.  n.  i.  ^ Supra,  n.  163. 

* Vid.  supra,  n.  265. 


212 


BLESSING  OF  THE  FONT. 


[chap.  IX. 

to  remove  tte  oil,  he  immediately  washes  them,  and  throws 
the  water  into  the  sacrarium. 

The  water,  towel,  and  crumbs  of  bread  should  have  been 
placed,  before  the  commencement  of  the  ceremony,  on  a 
table  near  the  font  j and,  of  course,  if  there  be  any  one  to 
be  baptized,  care  should  be  taken  to  make  the  preparations 
prescribed  by  the  rubrics  in  a preceding  chapter.^ 

1 Chap.  iii.  $ xlii.  et  seq. 


CHAPTER  X. 


THE  BLESSING  OF  -WOMEN  AFTER  CHILDBIRTH  : “ DE  BENE- 
DICTIONE  MIJLIERIS  POST  PARTUM.” 

$ I. — Siqua  puerpera  post  partum,  juxta  piam  ac  laudabilem  con- 
suetudinem,  ad  Ecclesiain  venire  voluerit  pro  incolumitate  sua  Deo 
^ratias  actura,  petieritque  a Sacerdote  benedictionem,  ipse  superpelliceo 
et  stola  alba  indutus,  cum  ministro  aspergillum  deierente,  ad  fores 
Ecclesiae  accedat,  ubi  illara  foris  ad  limina  genufleotentem,  et  candelam 
accensam  in  manu  tenentem  Aqua  benedicta  aspergat,  deinde  dicat : 
AdjutoHum  nostrumiy  etc. 

557.  This  ceremony  of  the  blessing,  or,  as  it  is  sometimes 

called,  the  churching,  sometimes  the  purification,  of  women 
after  childbirth,  is  of  great  antiquity  in  the  Church.  St. 
Gregory  the  Great,  in  one  of  his  letters  to  St.  Augustine, 
Apostle  of  England,  refers  to  it  in  words  which  are  adopted  in 
the  text  of  the  canon,  Dist.  5,  Si  mulier,  and  in  which  he  de- 
clares that  Christian  women  after  childbirth  are  not  prohibit- 
ed, under  pain  of  sin,  from  entering  the  church  at  any  time, 
but  are  free  to  go  without  the  least  delay  to  give  thanks  to 
God.  ‘‘  Si  rnulier  eadem  hora  qua  genuerit,  actura  gratias  intrat 
“ Ecclesiam,  nullo  peccati  pondere  gravatur.^’^  Innocent  III 
declares  the  same,  stating  that  the  provisions  of  the  Mosaic  law, 
which  fixed  a time  during  which  women  after  childbirth  were 
excluded  from  the  Temple,  ceased  under  the  Gospel  j but 
he  adds : Si  tamen  ex  veneratione  voluerint  aliquamdiu 

abstinere,  devotionem  earum  non  credimus  improbandam.^^^ 

558.  The  law  of  Leviticus^  prohibited  women  after  child- 
birth from  entering  the  sanctuary,  and  from  touching  anything 
sacred,  for  forty  days,  if  the  child  born  were  a male,  or  for 
eighty  days,  if  it  were  a female.  It  is  evident,  from  the 
words  of  the  law,  that  it  could  not  apply  to  the  Blessed  Virgin, 
in  whom  there  were  none  of  the  effects  of  ordinary  childbirth, 
since  not  only  in  conceiving,  but  in  giving  birth  to  the  divine 
Infant,  she  still  remained  a pure  and  perfect  virgin.^  Yet  we 

‘ Cit.  apud  Catal.,  tit.  vii.  cap.  iii.  n.  ii. 

2 Cap.  i.  lib.  iii.  Decret.  tit.  47,  De  purif.  post  partum,  cit.  apud 
Catal.,  ibid.  ^ Chap.  xii. 

* Vid.  Benedict  XIV.,  De  Festis  B.  V.  M.,  cap.  ii.  n.  ii. 


214 


BLESSING  AFl'ER  CHILDBIRTH. 


[chap.  X. 


know  from  St.  Luke^  that  she  did  not  avail  herself  of  the 
exemption,  but  humbly  complied  with  the  requirements  of  the 
law.  A desire  of  imitating  this  humility  of  the  Blessed  Virgin 
induced  the  custom  amongst  Christian  mothers  of  abstaining 
from  entering  the  church  for  some  time  after  childbirth. 
They  then  asked  the  blessing  of  the  priest  at  the  church  door, 
and  made  their  first  visit  one  of  thanksgiving  to  Grod  for  their 
safe  delivery.^ 

559.  In  the  Greek  Church,  the  custom  is  looked  on  as 
imposing  a strict  obligation : Obedientiam  illam,”  says 

Goar,  ex  debito  requirunt  Grseci.”^  But  the  canons  above 
cited,  and  the  words  of  our  rubric,  show  clearly  that,  in  the 
Latin  Church,. the  custom,  although  recommended  as  pious 
and  laudable,  does  not  bind  under  pain  of  sin.  De  Herdt^ 
states  that  the  third  Provincial  Ccouncil  of  Mechlin  proposed 
to  make  this  benediction  a matter  of  precept,  but  the  decree 
on  the  subject  was  changed  by  the  authorities  at  Rome. 

The  pastor,  then,  should  exhort  women  to  receive  the 
benediction,  but  must  not  insist  on  their  receiving  it,  as  if  the 
omission  would  be  a sin. 

*560.  There  is  nothing  in  the  rubric,  nor  in  any  general 
law  of  the  Church,  to  exclude  from  this  benediction  women 
who  have  given  birth  to  illegitimate  children,  but  they  are 
excluded  by  many  diocesan  and  provincial  statutes.®  In 
some  parts  of  Ireland  they  are  excluded,  in  others  they  are, 
at  least  with  certain  restrictions,  admitted.  Amongst  the 
statutes  of  Cashel  and  Emly,  drawn  up  in  1782,  we  find  the 
following:  Nulla  mulier  qusB  extra  matrimonium  pepereiit 

‘^ante  mensem  elapsum  purificeturj  si  iterum  et  similiter 
pepererit  ante  duos  menses  elapses  non  pmificetur ; ter  extra 
matrimonium  pariens  nunquam  purificetur.”® 

The  Congregation  of  Rites  having  been  consulted  on  the 
subject,  decided  that  none  but  those  whose  children  are  the 
fruit  of  lawful  wedlock  can  claim  a rightto  this  benediction.'^ 
The  pastor,  therefore,  may  refuse  it  in  any  case  in  which  the 

^ Cap.  ii.  V.  ‘22,  et  seq.  Vid.  BaruflF.,  tit.  xliii.  n.  8.  Catal., 

1.  c.  n.iii.  Caval.,  vol.  iv.  cap.  xiii. 

^ EYXO  AOriO Ny  In  Orationem  pro  muliere  puerpera  post  quad- 

raginta  dies  Notce,  n.  i.  pag.  328.  Pars.  vi.  n.  11,  iii. 

® De  Herdt,  1.  c.  i.  Vid.  Melanges  Th6ologiques,  V“®  S6rie,  3™® 
Cahier,  pag.  375. 

6 Cap.  ii.  De  Baptismo.  Vid.  Collections  on  Irish  Church  History, 
etc.,  Appendix  C,  p.  475. 

^ 18  Jun.  1859,  in  Wratislavicn.,  apud  Falise,  Sac.  Bit.  Cong.  Deer. 
V.  Benedictio,  $ i.  n.  13. 


$ I.  561.]  • WHERE  IT  SHOULD  BE  GIVEN. 


215 


birth  is  notoriously  illegitimate,  even  when  there  is  no  diocesan 
or  provincial  statute  requiring  him  to  do  so. 

*561.  The  rubric  clearly  supposes  that  the  ceremony  is 
performed  in  the  church,  and,  according  to  the  discipline  that 
generally  prevails  now,  it  should  not  be  performed  elsewhere. 
There  is  no  doubt  that  in  some  places  it  was  the  custom  to 
perform  it  in  private  houses,  at  least  when  asked  for  by  those 
who  were  unable  to  go  to  the  church.  Martene  gives  an 
extract  from  the  ancient  ritual  of  Chalons,  which  directs  the 
priest  what  to  do  in  such  circumstances.^  Catalani  gives 
another  from  the  Sacerdotale  Romanum,”  published  at 
Venice  in  1567,  which  likewise  prescribes  what  the  priest 
should  do  in  the  case.^  The  prevalence  of  the  practice  may 
be  inferred  also  from  the  many  decrees  prohibiting  it,  which 
are  cited  by  Catalani.^  St.  Charles,  in  the  third  Provincial 
Council  of  Milan,  prohibits  it : Etiamsi  mulier  ob  adversam 
valetudinem  ecclesiam  adire  nequeat.’^^ 

The  custom  prevailed  in  Ireland  in  the  times  of  persecution 
when  there  were  no  churches,  and  is  still  continued  in  some 
parts  of  the  country.  It  appears  to  have  prevailed  in  America 
also,  for,  in  the^  first  Provincial  Council  of  Baltimore,  the 
fathers  express  a desire,  though  they  do  not  strictly  order, 
that  for  the  future  the  benediction  be  not  given  “ extra  Ec- 
clesiam  vel  locum  ubi  sacrum  fit.^’® 

The  decree  in  its  first  form  contained  a strict  precept,  but 
this  was  changed,  by  direction  of  the  Sacred  Congregation, 
into  the  expression  of  a wish.  The  reason  assigned  for  the 
change  shows  what  prudent  caution  is  necessary,  as  has  been 
before  stated,®  in  dealing  with  an  old  custom  at  variance  with 
the  rubric : . . Nam  valde  periculosum  est,’’  says  the  Sacred 
Congregation,  “ contrarium  morem  generali  lege  repente 
“ mutare.”’’^ 

In  districts,  then,  where  there  are  no  churches,  and  where 
mass  is  celebrated  in  private  houses,  the  benediction  may  be 
given  to  those  who  desire  it;  for,  after  all,  the  ritual,  accor- 
ding to  the  instruction  of  the  Sacred  Congregation  just  cited, 
does  not  require  that  it  be  given  in  the  church  exclusively. 
Even  where  there  is  no  want  of  churches,  it  may,  in  special 

‘ De  Jntiquis  Ecclesice  llitihus,  lib.  i.  cap.  ix.  art.  v.  ordo  xi. 

^ Tit.  vii.  cap.  iii.  n.  viii.  ^ Loc.  cit.  n.  ix.  et  x.  ■*  Act.  Eccl. 
Mediolan.,  Cone.  Prov.  iii.  $ Quee  ad  Sacramentalia  et  Sacramenta 
generatiiri  spectant,  pag.  74.  ® Deer.  xix.  q.  v.  in  Append. 

® Vid.  supra,  n 84,  et  aeq.  ^ Instructio  circa  Deer,  a Syn.  Frov. 

Balt.,  in  Deer.  Vid.  Append. 


216 


BLESSING  AFTER  CHILDBIRTH. 


[chap.  X. 


cases,  at  least  with  the  sanction  of  the  bishop,  be  given  extra 

ecciesiam.”  This  is  the  conclusion  of  the  Melanges 

Theologiques.”^ 

562.  But  the  ceremony,  as  we  have  seen,  is  not  of  obli- 
gation, and  may  be  omitted  without  scruple.^  It  should, 
therefore,  at  least  as  a general  rule,  either  be  performed  in 
exact  accordance  with  the  rubric,  or  be  omitted  altogether.^ 

563.  There  is  nothing  in  the  rubric  to  imply  that  the  right 
of  giving  this  benediction  is  reseiwed  to  the  parish  priest. 
The  wording  appears  to  leave  the  woman  free  to  receive  it  in 
any  church  she  may  select.  Hence  it  was  commonly  main- 
tained that  Religious  might  give  it  in  their  churches  to  any 
who  presented  themselves,  and  this  view  is  supported  by 
several  decisions  of  the  Congregation  of  the  Council  cited  by 
Cavalieri.^  But  a decree  of  the  Congregation  of  Rites,®  and 
the  latest  decisions  of  the  Congregation  of  the  Council,®  are 
in  favor  of  the  opinion  more  commonly  held  at  present,  which 
would  reserve  the  right  of  giving  the  benediction  to  the 
parish  priest."^  The  Melanges  Theologiques  ” regards  these 
as  decisive.  So  do  De  Herdt®  and  Falise.® 

Cavalieri,  however,  contends  that  the  decree  of  the  Con- 
gregation of  Rites  applies  only  to  the  churches  of  certain 
confraternities,  about  which  there  was  question  in  the  case 
proposed  and  it  is  probable  that  the  answers  of  the  Con- 
gregation of  the  Council  may  be  understood  also  as  applying 
only  in  the  cases  proposed,^^  so  that  it  is  very  doubtful  whether 
there  be  any  general  law  reserving  this  benediction  to  the 
parochial  clergy,  but  there  are  many  provincial  and  diocesan 
statutes  reserving  it.^* 

564.  It  is  clear,^^  from  what  has  been  said  above,  that 
the  benediction  may  be  given  at  any  time  after  childbirth 
that  is  found  convenient.  In  the  Greek  Church  it  is  given 
only  after  an  interval  of  forty  days.^‘*  But  there  is  no 
obligation  to  wait  for  this,  or  for  any  other  fixed  time.  It 
is  even  recommended  not  to  do  so,  in  order  to  avoid  the 

^ Loc.  cit.  pag.  379.  ® Supra,  n.  559. 

3 Vid.  Catal.  1.  c.  n.  x.  Cava!.,  vol.  iv.  cap.  xiii.  Be  Benedictione 
Puerperarum,  in  Deer.  v.  n.  vi.  De  Herdt,  1.  c.  vi. 

Loc.  cit.  ® 10  Deer.  1703,  Urbis  et  Orbis,  ad.  6,  n.  3670. 

6 31  Mar.,  1759,  et  26  April,  1788,  cit.  apud  Melanges  Theologiques, 
Vme  Serie,  pag.  386.  ^ Loc.  cit.  p.  383,  et  seq.  « Pars  vi.  n.  11,  v. 

9 III™*  Partie,  sec.  ii.  chap.  i.  $ i.  n.  i.  note.  Loc.  cit.  in  Deer.  iv. 

Vid.  Ferrai'is,  edit.  Migne.  Supplementum.  Resol  utiones  Sac.  Cong. 
Concilii,  n.  340.  Celsonen.,  vol.  viii.  pag.  1109.  Vid.  De  Herdt,  1.  c. 

Supra,  n.  558.  Goar,  loc.  cit.  note  2,  p.  382. 


$ 1.567.]  SHOULD  THE  CHILD  BE  PRESENT. 


217 


appearance  of  conforming  to  the  old  Jewish  law,  as  if  it  were 
still  in  force.^ 

In  some  places  it  is  usual  for  women  not  to  leave  the  house 
for  about  six  weeks  after  childbirth,  and  this  custom,  where 
it  prevails,  is  sufficient,  according  to  the  common  opinion,  to 
excuse  them  from  the  obligation  of  hearing  mass  daring  that 
tirne.^  But  we  have  already  seen^  that  they  are  free  to  go 
to  the  church  as  soon  as  they  please ; and  though  it  is  usual, 
and  even  advisable,  to  ask  for  the  benediction  the  first  time 
they  go,  they  may  put  it  off  without  scruple  till  another  time, 
which  they  may  think  more  convenient. 

565.  Quarti,  and  others  cited  by  Baruffaldi,'^  say  that  the 
mother,  when  about  to  receive  the  benediction,  should  bring 
her  child  with  her  and  offer  it  to  God,  after  the  example  of 
the  Blessed  Virgin,  who  offered  the  divine  Infant  in  the 
temple  on  the  da}^  of  her  purification.  This  is  the  usage  in 
the  Greek  Church.  The  Euchologium  contains  a prayer 
having  special  reference  to  the  child,  and  directs  this  prayer 
to  be  omitted  in  case  the  child  be  dead,  supposing  thereby 
that  this  is  the  only  case  in  which  the  child  is  not  present 
with  the  mother.® 

In  the  Latin  Church,  however,  the  usage,  though  recom- 
mended by  some  as  pious  and  laudable,  does  not  prevail.  It 
is  easily  seen  that  the  ceremony,  as  we  have  it  in  the  Roman 
Ritual,  regards  only  the  mother,  and  contains  nothing  to  imply 
that  the  child  should  be  present.® 

*566.  The  priest  is  directed  by  the  rubric  to  vest  for  this 
ceremony  in  surplice  and  white  stole.  The  stole  should  be 
white,  because  this  is  the  color  used  by  the  Church  on  the 
feast  of  the  Purification  of  the  Blessed  Virgin,  with  which,  as 
has  been  said,’’'  the  present  ceremony  is  closely  connected.® 

He  should  be  attended  by  a clerk  vested  in  surplice,®  who 
precedes  him  from  the  vestry  to  the  door  of  the  churcli, 
carrying  the  aspergillum,”  or  brush  for  sprinkling  the  holy 
water,  which  is  supposed  to  be,  as  usual,  in  a stoup  at  the  door. 

*567.  The  rubric  requires  that  the  woman  be  outside  the 
door  of  the  church,  just  at  the  threshold,  foris  ad  limina, 
as  she  thus  acknowledges  her  unworthiness  to  enter  until  she 

' Raruff.,  tit.  xliii.  n.  10.  De  Herdt,  loc.  cit.  i. 

^ St.  Lig.,  lib.  iv.  n.  330,  in  fine.  ^ Supra,  n.  557. 

^ Loc.  cit.  n.  14.  ^ Vid.  Catah,  tit.  vii.  cap.  iii.  n.  xxiii. 

Baruff.,  n.  15.  Caval.,  1.  c.  De  Herdt.,  1.  c.  iv. 

’ Suf)ra,  n.  558.  ® Baruff.,  n.  22.  De  llerdt,  loc.  cit.  vii. 

^ Vid.  supni,  n.  126, 


218 


BLESSING  AFTER  CHILDBIRTH. 


[chap.  X. 


receives  tlie  blessing*  of  tlie  priest  and  is  introduced  by  liiin. 
Hence  the  ceremony  should  not  be  performed  elsewhere^  e.  g.^ 
in  the  sacristry,  or  at  the  door  of  the  sacristry.  This  is  an 
abuse  strongly  censured  by  Baruffaldi^  and  Cavalieri,^  who 
say  that  the  ceremony,  being  free,  should  be  performed  as  the 
rubric  directs,  or  not  at  all.  If  there  be  a porch,  she  can 
remain  within  it,  as  she  is  still  ‘Horis.”  But  if  there  be  not, 
and  if  she  cannot  remain  outside  without  danger  to  her 
health,  she  may  be  allowed  to  remain  just  within  the  door, 
according  to  De  Herdt.^ 

The  rubric  prescribes  that  she  be  kneeling  with  a lighted 
candle  in  her  hand,  when  the  priest  comes  to  the  door. 

*568.  Taking  the  “ aspergillum,”  which  is  presented  by 
the  clerk,  he  sprinkles  her  with  holy  water.  This  should  be 
done  in  form  of  a cross,  according  to  De  Herdt'*  and  Falise,^ 
though  the  rubric  does  not  explicitly  prescribe  this  here  as  it 
does  below.  Oavalieri®  and  Barufcildi^  recommend  him  to 
say  the  usual  words,  Asperges  me  Domtnej^  etc.,  though  the 
mbric  does  not  mention  them. 

Having  returned  the  aspergillum”  to  the  clerk,  he  says, 

Adjutorium  nostrum,^  etc.  Falise^  directs  him,  while  say- 
ing these  words,  to  make  the  sign  of  the  cross  on  the  woman, 
but  we  think  it  is  more  in  accordance  with  usage  and  analogy 
to  make  it  on  himself.®  He  then  says  the  antiphon  and  psalm, 
Domini  est  terray’  etc. 

$ II. — Deinde  porrigens  ad  manum  mulieris  extremam  partem  stolae, 
earn  introducit  in  Ecclesiam,  dicens : Ingredere,  etc. 

*569.  The  priest  then  presents  to  her  the  extremity  of  the 
stole  that  hangs  on  his  left,  which  she  takes  in  her  right 
hand  then,  rising  up,  she  enters  the  church,  walking  on  the 
left  of  the  priest,  when  he  says,  Ingredere,^  etc. 

The  commentators  do  not  say  what  she  is  to  do  at  this  time 
with  the  lighted  candle.  They  are  agreed  that  the  reason 
why  it  is  required  at  all  is,  because  lighted  candles  are  car- 

§ III. — Et  ipsa  ingressa  genudectit  coram  Altari,  et  orat,  gratias 
agens  Deo  de  beneficiis  sibi  collatis  ; et  Sacerdos  dicit,  Kyrie  eleison,  etc. 

1 Tit.  xhii.  n.  23,  24. 

2 Cap.  xiii.  De  Benedictione  Puerperarum,  Deer.  v.  n.  vi. 

3 Pars  vi.  n.  11,  vii.  2°.  Vid.  supra,  n.  289. 

Loc.  cit.  5*^.  ^ De  la  purif.  des  femmes,  etc.,  n.  2. 

® Loc.  cit.  Loc.  cit.  n.  28. 

* Loc.  cit.  ^ Vid.  infra,  chap.  xiv.  $ xvi. 

Barufl'.,  n.  30.  Caval.,  1.  c.  n.  vii.  De  Herdt,  1.  c.  6°. 


$ IV.  572.] 


PRATERS  AT  THE  ALTAR. 


219 


ried  in  the  procession  on  the  feast  of  the  Purification  of  the 
Blessed  Virgin,  which  the  present  ceremony  commemorates. 
It  would  seem,  therefore,  that  she  should  carry  the  candle 
while  entering  the  church  j and  as  she  can  no  longer  hold  it 
in  her  rigljt  hand,  she  should  have  transferred  it  to  her  left 
hefore  taking  hold  of  the  priests  stole. 

*570.  The  priest  conducts  her,  in  the  manner  explained,^ 
to  the  altar,  before  which  she  is  directed  to  kneel  down  and 
make  her  thanksgiving.  This  altar,  according  to  Barufialdi,^ 
should  be  that  ot  the  Blessed  Sacrament  or  of  the  Blessed 
Virgin.  One  of  these  is  usually  selected,  but  it  may  be  any 
other.  Cavalieri  recommends  the  one  nearest  the  door,  as 
more  conformable  to  tlie  words  of  the  rubric.^  The  prayers 
she  is  to  say  are  left  to  her  own  devotion.  When  she  has 
knelt  down,  the  priest,  having  made  the  proper  reverence, 
ascends  the  predella,  and  turning  towards  her,"^  says  the 
prayers  prescribed,  Kyrie  eleison,^’  etc. 

§ IV. — Deinde  illam  aspergit  iterum  Aqua  benedicta  in  modum 
Crucis,  dicens  : Pax  et  henedictio,  etc. 

*571.  Having  finished  the  prayers,  he  takes  the  asper- 
gillum presented  to  him  by  the  clerk,  and  again  sprinkles 
her  with  holy  water.  The  rubric  here  directs  that  he  do  so  in 
form  of  a cross,  saying  the  words,  Pax  et  henedictio^  etc. 
AVhen  water  is  sprinkled  in  form  of  a cross,  it  should  be 
sprinkled  first  on  the  centre,  then  on  the  right,  and  lastly  on 
the  left  of  the  person  or  object.*'’ 

The  holy  water  should  have  been  previously  left  on  the 
credence,  otherwise  it  should  be  carried  by  the  clerk  along 
with  the  aspergillum  ” from  the  door. 

572.  We  find  nothing  in  the  commentators  about  the  time 
of  extinguishing  the  candle.  The  woman  usually  holds  it 
lighted  until  the  end  of  the  ceremony,  having  transferred  it 
again  to  her  right  hand  on  kneeling  down  before  the  altar. 
She  then  presents  it  to  the  priest,  who  hands  it  to  the  clerk 
to  be  extinguished. 

It  is  the  custom  in  many  places  to  present  other  offerings 
as  well  as  the  candle.  The  manner  in  which  these  are  dis- 
posed of  is  regulated  by  the  statutes  or  api)roved  usages  of 
tlie  diocese.®  In  churches  where  there  is  no  fund  for  the 
altar  re(piisites,  the  candles  are  usually  set  apart  for  the  use  of 
the  altar. 

‘Caval.,  1.  c.  n.  viii.  ^ cit.  n.  32.  ^ Loc.  cit.  in  Deer.  v. 

^ De  Ilerdt,  1.  c.  7°.  ® Vid.  De  Herdt,  vii.  5°.  ^ Vid.  De  Herdt,  1.  c.  9^, 


220 


BLESSING  AFTER  CHILDBIRTH. 


[chap.  X. 


573.  The  piiest,  having  concluded  the  ceremony,  returns 
to  the  sacristy,  preceded  by  the  clerk,  and  leaves  the  woman 
to  continue  her  thanksgiving  according  to  her  devotion.^ 

Should  he  be  asked  on  this  occasion  to  celebrate  mass  in 
honor  of  the  Blessed  Virgin,  it  was  decided  by  the  Sacred 
Congregation  that  he  cannot  say  the  mass  of  the  Purification, 
but  must  take  the  votive  mass  assigned  for  the  season,  at  the 
end  of  the  Missal.^  Moreover,  the  mass  enjoys  no  privilege, 
and  can  be  said  only  on  the  days  on  which  votive  masses  are 
permitted  by  the  rubric.^ 

If  he  be  about  to  celebrate  this  votive  mass,  or  any  other 
for  which  the  color  is  white,  he  may  vest  in  alb  and  stole 
from  the  commencement,  and  at  the  conclusion  of  the  fore- 
going ceremony  put  on  the  rest  of  the  vestments  for  mass. 

Should  two  or  more  present  themselves  together,  the  cere- 
mony may,  we  think,  be  performed  for  them  in  common.^ 
In  this  case  the  priest  should  use  the  plural  number  in  the 
invitation  to  enter  the  church  (saying  Ingredimini^’’  etc., 
and  presenting  the  stole,  as  in  the  baptism  of  adults),®  in  the 
versicles,  the  prayer,  and  the  benediction. 


1 BarufF.,  n.  33.  Caval.,  1.  c.  n.  ix. 

2 12  Mar.  1678,  in  Mexican,  n.  2859,  ad  8. 
Vid.  infra,  n.  949. 


3 De  Herdt,  1.  c.  10° 
® Vid.  supra,  n.  502. 


CHAPTER  XI. 


THE  MOST  HOLY  SACRAMENT  OF  THE  EUCHARIST: 

‘^DE  SANCTISSIMO  EUCHARISTIA:  SACRAMENTO.” 

§ I. — Omnibus  quidem  Ecclesise  Catholicae  Sacramentis  religiose 
sancteque  tractandis,  magna  ac  diligens  cura  adhibenda  est ; sed  prse- 
cipue  in  administrando  ac  suscipiendo  sauctissimo  Eucharistiae  Sacra- 
mento, quo  nihil  dignius,  nihil  sanctius  et  admirabilius  habet  Ecclesia 
Dei ; cum  in  eo  contineatur  praecipuum  et  maximum  Dei  donum,  et 
ipsemet  omnis  gratiae  et  sanctitatis  fons  auctorque  Christus  Dominus. 

574.  The  object  of  all  the  ceremonies  and  observances 
prescribed  by  the  Church  in  the  administration  of  the  Blessed 
Eucharist,  is  to  secure  that  profound  reverence  which  is  due 
to  this  adorable  mystery.  What  she  here  prescribes  in  her 
ritual,  is  in  perfect  accordance  with  what  she  elsewhere  pre- 
scribes in  her  liturgy.  In  all,  the  same  object  is  apparent ; 
in  all,  there  is  shown  the  same  firm  and  lively  faith  in  the 
real  presence  of  “the  Word  made  flesh”  under  the  sacra- 
mental veils.  This  faith  is  the  very  soul  of  her  public 
worship.  This  it  is  which  gathers  round  the  altar  and  the 
tabernacle  all  that  is  most  costly  in  material,  and  all  that  is 
most  elaborate  in  art.  This  it  is  which  directs  the  minutest 
ceremony,  which  surrounds  the  consecrated  host,  wherever  it 
may  be,  whether  on  the  altar  or  carried  to  the  poorest  dwell- 
ing, with  all  the  outward  marks  of  respect  and  reverence 
winch  the  circumstances  will  permit. 

575.  In  the  instructions  which  the  Church  here  gives  to 
her  pastors,  she  commences  by  putting  before  them  the 
dignity  and  excellence  of  the  Eucharist,  as  the  greatest  of  all 
the  sacraments,  the  greatest  and  most  astonishing  of  all  God’s 
gifts,  inasmuch  as  it  contains  not  merely  grace,  like  the  other 
sacraments,  but  the  author  and  source  of  all  grace  and 
sanctity,  Christ  our  Lord  Himself.  “If  anyone  denieth,” 
says  the  Council  of  Trent,  “ that,  in  the  sacrament  of  the  most 
“ iioly  Eucharist,  are  contained  truly,  really,  and  substantially, 
“ the  body  and  blood  together  with  the  soul  and  divinity  of 
“our  Lord  Jesus  Christ,  and,  conse()uently,  tlie  whole  Christ, 
“but  saith  that  lie  is  only  therein  as  in  a s^ign,  or  in  figure, 
“or  in  virtue:  let  him  be  anathema.”  ^ 

^ Sees.  xiii.  can.  i.  Waterwortli’a  translation. 


222 


SACRAMENT  OF  THE  EUCHARIST.  [cilAP.  XI. 


§ II. — Parochus  igitur  summum  studium  in  eo  ponat,  ut  cum  ipse 
venerabile  hoc  Sacramentum,  qua  decet  reve)entia,  debitoque  culiu 
tractet,  custodiat,  et  administret ; turn  etiam  populus  sibi  conunissus  re- 
ligiose colat,  sancte  freqoenterque  suscipiat,  praesertim  in  majoribus  anni 
solemnitatibus. 

576.  The  pastor  slioiild  show  a great  zeal  for  the  honor  of 
the  Blessed  Sacrament;  in  the  first  place,  by  taking  care  to 
provide,  as  far  as  he  can,  whatever  is  requisite  in  order  to 
keep  it  and  administer  it  in  a manner  suited  to  its  dignity  ; and, 
secondly,  by  inspiring  those  who  are  committed  to  his  charge 
with  a great  devotion  towards  it,  inducing  them  to  adore  it 
reverently,  and  to  receive  it  with  the  proper  dispositions 
frequently,  and  especially  on  the  more  solemn  festivals. 
Further  on,  the  Bubrics  treat  of  the  manner  in  which  it  is  to 
be  kept  and  administered,  but  they  first  treat  of  its  reception 
by  the  faithful.  The  pastor  is  to  exhort  them  to  communicate 
frequently.  We  cannot  do  better  than  give  here  what  the 
Catechism  of  the  Council  of  Trent  has  on  this  subject, 
for  it  presents  us  with  a clear  view  of  the  teaching  and  prac- 
tice of  the  Church  from  the  earliest  times. 

577.  After  referring  to  the  decree  which  obliges  the  faith- 
ful to  receive  the  Eucharist  at  least  once  a year,  it  proceeds : 
“ Let  not  the  faithful,  however,  deem  it  enough  to  receive  the 

body  of 'the  Lord  once  a year  only,  in  obedience  to  the 
authority  of  this  decree  : they  should  approach  oftener ; but 
whether  monthly,  weekly,  or  daily,  can  be  decided  by  no 
fixed  universal  rule.  St.  Augustine,  however,  lays  down  a 
most  certain  standard  : ^ Live,^  says  he,  ‘ in  such  a manner 
‘as  to  be  able  to  receive  daily’  (St.  Aug.,  de  Verbis  Do- 
“ mini,  ser.  28,  qui  desumptus  est  ex  Amb.  lib.  5 de  Sacram.,  c. 
“ 4).  It  will,  therefore,  be  the  part  of  the  pastor  frequently 
“ to  admonish  the  faithful,  that  as  they  think  it  necessary 
“ every  day  to  nurture  the  bod^q  they  should  also  not  neglect 
“ every  day  to  feed  and  nourish  the  soul  with  this  sacrament ; 
“ for  the  soul,  it  is  clear,  stands  not  less  in  need  of  spiritual, 
“ than  the  body  of  corporal  food.  And  here  it  will  be  most 
“ useful  to  recapitulate  the  inestimable  and  divine  advantages, 
“ which,  as  we  have  already  shown,  flow  from  sacramental 
“ communion.  The  pastor  will  also  cite  the  figure  of  the 
“ manna,  which  it  ^^’as  necessary  to  use  every  day  in  order  to 
“repair  the  strength  of  the  body  {Exod.  xvi.  21,  22);  and 
“ will  add  the  authorities  of  the  Fathers,  which  earnestly  rec- 
“ ommend  the  frequent  participation  of  this  sacrament,  for 
“ the  words,  ‘ Thou  sinnest  daily,  receive  daily,’  ‘ Quotidie 


§ IL  578,] 


PRACTICE  OF  THE  CHURCH. 


223 


‘ peccas,  quotidie  sumej  are  not  the  sentiment  of  St.  Angiis- 
tine  alone^  but  also,  as  diligent  inquiry  will  easily  discover, 
the  sentiment  of  all  the  Fathers  who  wrote  on  this  subject 
(St.  Ignat,  in  Ep.  ad  Eph.j  Basil  ad  Ccesar.  Patriar.,  Amb., 
lib.  5 de  Sacram.,  etc.). 

That  there  was  once  a time  when  the  faithful  received 
the  Eucharist  daily,  we  learn  from  the  Acts  of  the  Apostles, 
ii.  42,  etc.  ; for  all  who  then  professed  the  faith  of  Christ 
burned  with  such  true  and  sincere  charity,  that,  devoting 
themselves,  as  they  did  unceasingly,  to  prayer  and  other 
works  of  piety,  they  were  found  prepared  to  receive  every 
day  the  sacred  mysteries  of  the  Lord’s  body.  This  practice, 
which  seems  to  have  been  interrupted,  was  again  partially 
revived  by  St.  Anacletus,  Pope  and  Martyr,  who  com- 
manded  that  the  ministers  assisting  at  the  sacrifice  of  the 
mass  should  communicate ; an  ordinance,  declares  the  pon- 
tiff,  of  apostolic  institution  (S.  Anacl.,  Ep.  2,  et  citatur  de 
Cons.  dist.  2,  c.  Peracta).  It  was  also  for  a long  time  a 
practice  in  the  Church,  that  as  soon  as  the  sacrifice  was 
ended,  the  priest,  turning  to  the  congregation,  invited  the 
“faithful  to  the  holy  table  in  these  words : ^Venite  fratres 
“ ^ ad  Communionem  ’ — ‘ Come,  brothers,  to  the  Communion  ; ’ 
“ and  those  who  were  prepared  then  received  the  holy  mys- 
“ teries  with  the  greatest  devotion  (Dionys.  de  Eccl.  Hier.,  c. 
“ 3.  Greg.  lib.  2,  dial.  c.  23 ; de  Consec.,  dist.  2,  c.  13). 
“ But  subsequently,  when  charity  and  devotion  had  grown  so 
“ cold  that  the  faithful  very  rarely  approached  the  Commu- 
“ nion,  it  was  decreed  by  Pope  Fabian  that  all  should  com- 
“ municate,  thrice  every  year,  at  Christmas,  at  Easter,  and  at 
“ Pentecost ; a decree  which  was  subsequently  confirmed  by 
“ many  councils,  particularly  by  the  first  of  Agatha  (S.  Fab., 
“ Eqns.  3,  ad  Hilar.  Ep.,  cit.  de  Consecr.,  dist.  2,  cap.  Etsi., 
“ Concil.  Turon.,  iii.  c.  50  ; Cone.  Agath.,  c.  38).  When,  at 
“ length,  such  was  the  decay  of  piety,  that  not  only  was  this 
“ holy  and  salutary  ordinance  unobserved,  but  communion 
“ was  deferred  even  for  \"ears,  it  was  decreed  in  the  Council 
“ of  I^teran  that  all  the  faithful  should  communicate  at  least 
“ once  a year,  at  Easter,  and  that  those  who  might  have 
neglected  to  do  so  should  be  prohibited  access  to  the  Church 
“ (Cone.  Later.,  can.  1,  cit.  de  poen.  et  remiss.,  c.  Omnis.,  et 
“ Trid.,  Sess.  13,  can.  9).”^ 

578.  On  the  advantages  of  frequent  communion,  and  the 


^ Pars.  ii.  cap.  iv.  n.  GO  et  Cl. 


224 


SACRAMENT  OP  THE  EUCHARIST.  [cilAP.  XI. 


dispositions  to  be  required  by  the  confessor  in  those  who  are 
admitted  to  it,  we  must  refer  to  St.  Liguori,  whose  authority 
is  the  great  guide  of  confessors  at  the  present  day.  He  treats 
the  subject  at  length  in  his  Praxis  ConfessariiJ^^  What  lie 
there  teaches  regarding  the  dispositions  required,  appears  to 
be  pretty  fairly  summed  up  in  the  following  passage,  from 
which  it  will  be  seen  that  by  frequent  communion  he  means 
communion  at  least  several  times  in  the  week.  It  may  be 
found  in  the  chapter  on  communion,  printed  with  the  translation 
of  his  Visits  to  the  Blessed  Sacrament.^  “A  soul  that 
“ commits  deliberate  venial  sins  by  telling  wilful  lies,  by 
vanity  of  dress,  b}’’  feelings  of  rancor,  or  by  inordinate 
“ attachments,  or  who  is  guilty  of  any  other  similar  faults 
which  she  knows  to  be  an  obstacle  to  her  advancement  in 
perfection,  and  who  does  not  endeavor  to  correct  these 
“ defects,  cannot  be  permitted  to  communicate  more  frequently 
than  once  a week.  To  receive  strength  to  preserve  her 
^‘from  falling  into  mortal  sins,  she  may  be  allowed  commu- 
nion  every  eight  days.  For  my  part,  I should  have  great 
“ difficulty  in  allowing  frequent  communion  to  persons  dis- 
posed  to  persevere  in  any  defect  which,  though  not  clearly 
a venial  sin,  would  be  certainly  contrary  to  perfection, 
particularly  if  it  were  a defect  against  humility  or  obedience. 
But  if  a soul  has  no  affection  for  any  venial  sin,  if  she 
abstains  from  deliberate  venial  sins,  and  attends  to  prayer 
and  the  mortification  of  her  passions  and  senses,  the  con- 
fessor  may  permit  her  to  communicate  three,  four,  or  even 
five  times  in  the  week.  And  when  a soul  has  attained  a 
considerable  degree  of  perfection,  when  she  spends  several 
“ hours  in  the  day  at  prayer,  and  has  moreover  conquered  the 
greater  part  of  her  evil  inclinations,  she  may,  according 
to  St.  Francis  de  Sales  (Introd.  to  a Devout  Life,  chap.  20), 
be  allowed  communion  every  day.  For,  as  St.  Prosper 
says,  this  is  the  perfection  which  a person  subject  to  human 
frailty  can  attain  in  this  life.^’^ 

$ III. — Ideo  populum  ssepius  admonebit,  qua  praeparatione,  et  quanta 
animi  religione  ac  pietate,  et  humili  etiam  corporis  habitu  ad  tain  divi- 
num  Sacramentum  debeat  accedere,  ut  praeinissa  Sacrainentali  Confes- 
sione,  omnes  saltern  a media  uocte  jejuni,  et  utroque  genufiexo  Sacra- 
mentum  hurniliter  adorent,  ac  reverenter  siiscipiant,  viris  quantum  fieri 
potest  a nuilieribus  separatis. 

579.  The  faithful  are  to  be  carefully  instructed  as  to  the 
preparation  they  must  make  when  about  to  receive  the  Holy 

^ Cap.  9,  § iv.  11.  148,  et  seq.  ^ On  Communion,  n.  7. 


$ III.  581.] 


PREPARATION  FOR  RECEIVING. 


225 


Communion.  Certain  dispositions  both  of  soul  and  body  are 
recpu'red.  These  dispositions  are  very  fully  explained  in  the 
Catechism  of  the  Council  of  Trent.  The  first  preparation/’ 
it  says,  which  the  faithful  should  make,  is  to  distinguish 
“ table  from  table,  this  sacred  table  from  profane  tables,  this 
“ celestial  bread  from  common  bread.  This  we  do  when  we 
“firmly  believe  that  the  Eucharist  really  and  truly  contains 
“ the  body  and  blood  of  the  Lord,  of  Him  whom  the  angels 
“ adore  in  heaven  (Psal.  xcvi.  8 ; Heb.  i.  6),  at  whose  nod 
“the  pillars  of  heaven  fear  and  tremble  (Jb&,  xxvi.  2), 
“ of  whose  glory  the  heavens  and  earth  are  full  (Isaias^  vi.  3). 
“ This  is  to  discern  the  body  of  the  Lord,  in  accordance  with 
“ the  admonition  of  the  Apostle  (1  Cor.  xi.  29),  venerating 
“ rather,  as  we  ought,  the  greatness  of  the  mystery,  than  too 
“ cuiiously  and  disputatiously  investigating  its  trutli.”^ 

580.  If  a person  be  conscious  of  mortal  sin,  he  cannot 
approach  the  holy  table  until  he  has  purified  his  soul  by  the 
sacrament  of  penance.  “ We  should  next  carefully  examine 
“ our  consciences,*’ says  the  Catechism,^  “lest  perhaps  they 
“ be  defiled  by  some  mortal  sin,  of  which  it  is  necessary  to 
“ repent,  in  order  to  be  cleansed  from  its  defilement  by  the 
“ salutary  medicine  of  contrition  and  confession ; for  the 
“ Council  of  Trent  has  declared  that  no  one  conscious  of 
“ mortal  sin,  and  having  an  opportunity  of  a confessor,  how- 
“ ever  contrite  he  may  deem  himself,  is  to  receive  the  Holy 
“ Eucharist  until  he  has  been  purified  by  sacramental  con- 
“ fession”  (Sess.  xii.  can.  11). 

The  Council  teaches^  that  this  obligation  of  confession  for 
such  as  are  conscious  of  mortal  sin,  is  included  in  the  pro- 
bation required  by  the  Apostle,^  and  theologians  commonly 
teach  that  it  is  imposed  even  by  divine  precept.®  To  receive 
any  other  sacrament,  it  is  enough  that  the  sinner  be  contrite, 
or  that  he  hona  fide  believe  himself  to  be  contrite ; but  he 
cannot  receive  the  Eucharist,  however  contrite  he  may  think 
ijirnself,  until  he  has  gone  to  confession,  if  he  has  an  oppor- 
tunity.® That  any  one  conscious  of  mortal  sin  may  lawfully 
communicate  without  previous  confession,  these  two  things 
must  concur : there  must  be  no  opportunity  of  confessing, 
and  there  must  be  a moral  necessity  of  communicating.’^ 

*581.  The  words  of  the  rubric  here  seem  to  extend  the 


‘ Purs  ii.  cap.  iv.  n.  .57. 

^ (Jap.  vii. 

® 8t.  Lig.,  lib.  vi.  n.  2.56. 

’ St.  Lig.,  n.  255,  in  parenth. 


2 Loc.  cit. 

^ 1 Cor.  xi.  28. 

® Vid.  supra,  n.  108,  et  seq. 
Vid.  etiaiii,  n.  259,  el  seq. 


226 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  xi. 


obligation  of  confession  as  a preparation  for  communion  to 
all  the  faithful.  In  strictness  it  applies  only  to  those  who 
are  conscious  of  mortal  sin.  But  confession  is  recommended 
even  to  those  who  are  not,  that  they  may  approach  with 
greater  purity  of  soul  and  greater  fervor ; and  in  practice  it 
may  be  said  that  it  is  required  of  all  who  communicate  only 
, seldom.  The  pastor,  then,  is  perfectly  justified  in  laying  it 
down,  as  a general  rule,  that  confession  is  a necessary  prep- 
aration for  communion  5 but  he  should  explain  that  only 
those  who  are  conscious  of  mortal  sin  would  be  guilty  of  sac- 
rilege by  communicating  without  previous  confession. 

582.  He  would  do  well,  also,  in  giving  instructions  on 
this  subject,  to  state,  in  order  to  prevent  the  perplexity  which 
may  easily  happen  to  some,  that  if  a person,  when  just  about 
to  communicate,  so  that  he  cannot  retire  without  risk  of  injury 
to  his  character,  remembers  a sin  which  he  inculpably  omitted 
in  his  confession,  he  may,  nevertheless,  receive  communion, 
and  is  merely  required  to  mention  that  sin  in  his  next  con- 
fession. All  theologians  are  agreed  on  this  decision.^  Col- 
let^ and  some  others  go  further,  and  would  give  the  same 
decision  even  when  the  person  could  abstain  from  communion 
without  any  injury  to  his  character,  and  could  even  go  to  con- 
fession without  inconvenience.  Because  that  sin,  they  say, 
has  been  remitted,  though  indirectly,  by  the  confession  al- 
ready made  j and  the  Council  of  Trent  merely  requires  that 
no  one  conscious  of  mortal  sin,  however  contrite  he  may 
think  himself,  shall  approach  without  being  purified  by  pre- 
vious sacramental  confession.  He  is  still  bound,  no  doubt, 
to  confess  that  sin,  but  he  is  not  bound  till  the  precept  of 
confession  urges.  St.  Liguori  regards  this  opinion  as  very 
probable.^ 

*583.  We  have  already  seen'*  what  are  the  dispositions 
required  in  those  who  are  allowed  frequent  communion.  It 
is  not  required,  nor  even  recommended,  that  they  should  go 
to  confession  before  every  communion.  **  Some  persons,” 
says  St.  Liguori,  of  very  delicate  consciences,  have  been 
^*in  the  habit  of  going  to  confession  every  day.  But,  for  the 
“ generality  of  spiritual  souls,  and  particularly  for  the  scru- 

pulous,  it  will  be  sufficient  to  confess  their  sins  once,  or,  at 
“most,  twice  a week.  In  his  treatise  on  communion.  Father 

^ St.  Lig.,  n.  257,  Prima  Seiitentia  Excipiunt  tamen. 

■2  De  EucTiaristia,  cap.  vi.  art.  iii.  Concl.  iv.  Qurer.  2. 

^ Ibid.  Secunda  Sententia.  ^ Supra,  n.  578. 


$ III.  585. 


PREVIOUS  CONFESSION. 


227 


Barisoni,  resting  on  the  authority  of  St.  Ambrose  and  of 
many  other  authors,  says,  that  when  a spiritual  soul  feels 
‘^her  conscience  burdened  with  a venial  sin  which  she  has 
not  an  opportunity  of  confessing,  she  ought  not  to  abstain 
^^from  the  Holy  Communion.  St.  Francis  de  Sales  gives 
^Hhe  same  advice  in  one  of  his  letters.  The  holy  Council 
of  Trent  teaches  that,  for  the  remission  of  venial  sins,  there 
^^are  other  means,  such  as  acts  of  contrition  or  of  charity. 
It  is  better  to  employ  these  means  to  purify  the  soul  from  a 
venial  sin,  than  to  be  deprived  of  communion  in  conse- 
quence  of  not  having  an  opportunity  of  going  to  confession. 
And  a learned  director  has  said,  that  it  is  sometimes  more 
profitable  to  a timorous  soul  to  prepare  for  the  Holy  Com- 
“ munion  by  her  own  acts  than  by  confession,  because  she 
then  makes  more  fervent  acts  of  sorrow,  of  humility,  and 
confidence.’^  ^ 

*584.  So  much  for  the  dispositions  of  the  soul.  But  the 
body  also  must  be  prepared,  as  we  are  here  admonished  by 
the  rubric.  The  exterior  should  be  humble  and  modest;  no 
pomp  or  vanity  in  the  dress  or  manner.  St.  Charles,  in  his 
Instructions,”^  directs  pastors  to  admonish  the  faithful,  and 
especially  women,  that  they  must  present  themselves  for 
communion  in  a modest  dress,  and  to  refuse  communion  to 
those  who  do  not.  St.  Liguori  also  teaches  that  communion 
should  be  refused  to  one  who  ^‘nimis  immodeste  accedat.”^ 
The  dress,  however,  should  be  decent,  according  to  one’s  con- 
dition, and  particular  attention  should  be  paid  to  cleanliness.'* 
Martene  shows  that  in  the  early  ages  the  faithful  never  ap- 
proached without  having  carefully  washed  their  hands  and 
face.® 

St.  Charles®  would  require  men  to  lay  aside  their  arms. 
St.  Liguori  says  it  is  congruous  that  they  should ; but  he 
excepts  the  military  knights  of  St.  John  of  Jerusalem,  who 
should  wear  their  swords.’^ 

Priests,  when  they  communicate,  more  laicorum,”  should 
wear  a surplice  and  stole.® 

585.  *^The  dignity  of  so  great  a sacrament  also  demands,” 
says  the  Catechism  of  the  Council  of  Trent,  that  for  some 

days  previous  to  communion,  married  persons  abstain  from 

‘ Praxis  Conf.,  n.  148. 

2 Act.  Eccl.  Mediol.,  pars  iv.  Instruct.  Sacr.  Com.  paj?.  611. 

3 Lib.  vi.  11.  275.  **  St.  Lig.,  ibid. 

® De  Ant.  Eccl.  Pit.,  lib.  i.  cap.  iv.  art.  x.  n.  vii. 

Loc.  cit.  ’’  Ibid.  » Vid.  infra,  chap.  xii.  ^ vi. 


228 


SACRAMENT  OF  THE  EUCHARIST.  [cnAP.  xi. 


the  man’iage  debt.”^  Theologians,  however,  commonly 
teach  that  the  obligation  of  abstaining,  even  on  the  day  of 
communion,  is  only  levi  ; and,  if  the  act  be  free  from  sin, 
there  is  no  obligation,  it  is  only  of  counsel,  to  abstain.^ 

586.  The  disposition  of  body  most  strictly  required  is,  that 
the  communicant  be  fasting  from  the  previous  midnight. 
The  Blessed  Eucharist  was  instituted  by  our  Lord  after  supper, 
and  for  a short  time  was  celebrated  and  administered  only 
after  supper.  Martene  shows  that  for  the  first  three  centuries, 
and  even  much  later,  it  was  still  in  many  places  celebrated 
after  supper?  But  there  is  little  doubt  that  in  others 
the  custom  of  receiving  communion,  fasting,  prevailed  from 
the  very  time  of  the  Apostles,  though  it  is  not  quite  certain 
at  what  date  it  became  obligatory  throughout  the  whole 
Church.^  The  Catechism  of  the  Council  of  Trent  says  that 
“ the  practice  of  receiving  it  fasting,  introduced,  as  ancient 
writers  record,  by  the  Apostles,  has  always  been  retained 
“ and  observed.’’^ 

*587.  The  fast  required  is  to  be  understood  of  the  natural 
fast,  or  entire  abstinence  from  anything  in  the  way  of  meat 
or  drink.  The  Catechism  of  the  Council  of  Trent  says : 
“We  are  to  approach  the  holy  table  fasting,  having  not  at 
“ all  eaten  or  drunk  at  least  from  the  preceding  midnight  up 
“ to  the  very  moment  of  receiving  the  Holy  Eucharist.’’® 

St.  Charles,  in  his  “ Instructions,”  recommends  the  com- 
municant to  fast  also  the  previous  day,  or  at  least  to  sup 
sparingl}^  The  fast  thus  recommended,  however,  is  to  be 
understood  of  an  ecclesiastical  fast,  that  is,  of  a fast  on  a 
single  meal  and  collation,  according  to  the  law  of  the  Church. 

I'liis  may  serve  to  explain  what  is  meant  by  saying  that 
the  communicant  should  be  fasting  at  least  from  the  preced- 
ing midnight,  “ saltern  a media  nocte,”  for  it  was  the  practice 
of  many  to  observe  an  ecclesiastical  fast  on  the  previous  day. 

588.  The  smallest  quantity  in  the  way  of  food  or  drink  is 
sufficient  to  violate  this  natural  fast.  No  “ levitas  materise  ” 
is  admitted  here,  as  it  is  when  there  is  question  of  violating 
the  ecclesiastical  fast.^  But  then  what  is  taken  must  be, 
according  to  the  common  opinion  of  theologians,  in  the  first 
place,  something  external,  “ ab  extrinseco.”  Hence,  to 

1 Loc.  cit.  n.  58.  ^ St.  Lig.  n.  273. 

De  Ant.  Eccl.  Bit,  lib.  i.  cap.  iii.  art.  iv. 

Cfr.  C harden,  His.  des  Sacrem.,  liv.  i®*",  sec.  iiime,  cap.  vii. 

® Pars  ii.  cap.  iv.  n.  6.  ® Pars  ii.  cap.  iv.  ii.  58. 

^ St.  Lig.,  n.  278. 


$ III.  590.1 


FAST  REQUIRED. 


229 


swallow  one’s  saliva,  or  blood  proceeding  from  the  gums  or 
teeth,  etc.,  is  no  violation  of  the  natural  fast. 

Secondly,  it  must  be  taken  as  food  or  drink.  Hence  it  is 
not  a violation  of  the  fast  to  snufi*,  or  smoke  tobacco,  though 
some  particles  may  reach  the  stomach,  nor  to  swallow  along 
with  the  saliva  some  drops  of  the  water  used  in  washing  the 
mouth,  or  particles  of  the  food  taken  on  the  previous  day 
that  may  have  adhered  to  the  gums,  or  may  have  been  fast- 
ened in  the  teeth. ^ Here  something  depends  on  the  intention. 
If  any  of  these  things  be  swallowed  purposely,  the  fast, 
according  to  a very  probable  opinion,  is  violated  j but  it  is 
not,  if  they  be  inhaled  with  the  breath  or  get  mixed  with  the 
saliva,  and  thus  pass  into  the  stomach  unintentionally.  St. 
Liguori  observes  that  one  should  not  be  scrupulous  in  this 
matter. 

Thirdly,  it  must  be  something  which  affords  nutriment, 
or  is  capable  of  being  digested.  Hence,  to  swallow  a bit 
of  metal,  a small  pebble,  or  the  like,  does  not  violate 
the  fast.^ 

589.  There  are  certain  cases,  however,  in  which  the  Holy 
Eucharist  may  be  received  by  those  who  are  not  fasting. 
1°  When  it  is  administered  to  those  who  are  in  danger  of 
death,  as  we  shall  see  in  treating  of  the  viaticum.^  2°  When 
it  is  received  in  order  to  protect  it  from  irreverence. 
So  When  it  is  received  in  order  to  avoid  scandal,  as,  e.  g.,  if 
a priest,  after  having  commenced  mass,  remembers  that  he  has 
broken  the  fast ; but  if  he  remembers  it  before  commencing, 
he  can  almost  always  remove  the  scandal  by  simply  stating 
what  has  happened.  4°  When  it  is  received  in  order  to 
complete  the  sacrifice  in  the  various  cases  mentioned  in  the 
rubrics  of  the  Missal.'* 

590.  Tlie  communicant  should  kneel  on  both  knees  and 
adore  the  Blessed  Sacrament  before  receiving  it,  according  to 
that  of  St.  Augustine  : “ Nemo  illam  carnern  manducat  nisi 
“ })rius  adoraverit”  (in  Psal.  xcviii.).®  In  the  early  ages  the 
communicants  received  standing,  and  this  is  still  the  custom  in 
the  Oriental  Church,®  but  in  the  Western  Church  they  are 
required  to  be  kneeling. 

* Vid  Rub.  Missalis,  De  Defectibus,  $ ix.  n.  3. 

® St.  Ijifj.,  n.  279,  et  seq.  ^ Infra,  chap.  xiv.  $ vi. 

■*  De  Df’fectihus,  $ iii.  n.  5;  $ iv.  n.  5 et  6;  $ x.  n.  3.  Vid.  St. 
Lig.,  n.  2W,  el  secj. 

^ Cit.  apud  Bellaniiine,  De  Kuchdristia,  lib.  ii.  cap.  xxiv. 

® Ctr.  Mai  tene,  lib.  i.  cap.  iv.  art.  x.  n.  vii. 


230 


SACRAMENT  OF  THE  EUCHARIST.  [cHAP.  XI. 


591.  Care  must  be  taken  also  that  men  and  women  communi- 
cate apart  from  each  otherj  at  different  hours,  or  at  different 
places  in  the  church. 

St.  Charles  directs  the  pastor  to  prepare  two  altars,  one  for 
men  and  the  other  for  women,  especially  if  there  be  a 
g-reat  concourse  of  communicants.^  In  this  country  the 
arrang-ements  to  be  made  for  the  purpose  will,  of  course, 
d-'pend  on  the  accommodation  which  the  church  affords,  the 
number  of  communicants,  the  number  of  masses  celebrated, 
and  other  circumstances,  which  the  prudent  pastor  will  take 
into  account.  The  rubric  is  clearly  an  important  one,  and  he 
should  make  provision,  as  best  he  can,  for  carrying  out  what 
it  prescribes. 

§ IV. — Moneantur  praeterea  comrnunicantes,  ut  sumpto  Sacramento 
non  statiin  abEcclesia  discedant,  aut  colloquantur,  ne  statiin  vagis  oculis 
cirruinspiciant,  aut  expuant  neque  de  libro  statiin  orationes  recitent,  ne 
Sacrament!  species  de  ore  decidant ; sed,  qua  par  est  devotione,  aliquan- 
tisper  ill  oratione  permaneant,  gratias  ageiites  Deo  de  tarn  singular! 
beneficio,  atque  etiaiu  de  sanctissiina  Passione  Dominica,  in  cujus  me- 
inoriam  hoc  mysterium  celebratiir  et  sumitur. 

592.  This  rubric,  as  Baruffaldi  observes,^  recommtmds  rather 
than  prescribes.  But  it  contains  a great  deal  of  important 
instruction  as  to  what  should  be  done  immediately  after 
communion  ,•  and  the  pastor  should  be  careful  to  convey  this 
instruction  to  his  flock.  To  look  about  one,  or  to  converse 
with  others  just  after  receiving,  could  hardly  be  excused  from 
a positive  irreverence  to  our  Lord  in  the  Blessed  Sacrament. 
To  spit  out,  or  to  recite  prayers,  especially  with  considerable 
action  of  the  organs,  while  the  sacred  species  is  still  in  the 
mouth,  would  be  manifest^  attended  with  the  danger  of 
allowing  some  particles  to  drop  from  the  mouth.  The  com- 
municant, then,  is  to  be  warned  against  all  this,  and  to  be 
advised,  before  using  his  prayer-book,  to  spend  a few  moments 
in  mental  prayer  and  thanksgiving  to  God  for  the  incompar- 
able gift  he  has  received,  devoutW  calling  to  mind  our 
Saviour’s  passion  and  death,  of  which  the  Blessed  Eucharist 
is  the  perpetual  memorial. 

593.  St.  Charles  gives  several  most  useful  instructions  on 
this  subject.  According  to  these  instructions,  the  communi- 
cant, in  receiving  the  Blessed  Sacrament,  should  hold  the 
communion  cloth  with  both  hands  under  the  chin.  He 
should  keep  the  face  somewhat  elevated,  and  open  the  mouth, 


^ Act.  pai'S  iv.  Inst.  Eucb.  $ De  Preparatione  quam  adlnhehit  Paro- 
chus,  etc.,  pag.  426.  ^ Tit.  xxiii.  n.  45. 


IV.  594.]  TO  BE  OBSEBVED  AFTEK  COMMUNION.  231 


SO  that  the  priest,  in  placing  the  Sacred  Host  on  the  tongue, 
may  not  be  obliged  to  touch  the  beard,  lips,  or  teeth. 

The  extremity  of  the  tongue  should  rest  on  the  lower  teeth, 
and  not  protrude  beyond  them ; nor  should  the  tongue  be 
moved  from  that  position  until  the  priest  has  withdrawn  his 
hand  after  placing  the  sacred  particle  on  it. 

He  should  abstain  from  sighing  or  breathing  in  such  a 
way  that  the  breath  might  reach  any  of  the  sacred  particles. 

When  the  priest  has  withdrawn  his  hand,  he  should  incline 
his  head  a little,  and  reverently  swallow  the  Sacred  Host, 
taking  care,  if  possible,  not  to  raise  the  tongue  to  the  palate. 
Having  remained  in  the  same  place  for  about  the  space  of  a 
“ Pater”  and  Ave,”  he  should  go  to  receive  the  purification,^ 
unless  it  be  administered  where  he  is,  and  then  withdraw  to 
some  quiet  spot  in  the  church,  where  he  will  make  his  thanks- 
giving on  his  knees,  turned  towards  the  high  altar. 

He  should  not  spit  out  for  at  least  a quarter  of  an  hour  5 
but  if  he  cannot  avoid  it,  he  ought  to  do  so  in  a place  where 
people  do  not  tread. 

He  should  not  take  food  for  half  an  hour,  or  at  least  a 
quarter  of  an  hour  after  communion,  and  he  should  endeavor 
to  keep  himself  recollected,  and  employ  himself  in  exercises 
of  piety  during  the  day.^ 

594.  In  giving  instructions  on  this  matter,  the  pastor  must  be 
careful  to  distinguish  what  is  only  recommended  as  becoming, 
from  what  is  of  strict  obligation.  Though  it  is  meet  that  the 
communicant  abstain  from  spitting  immediately  after  com- 
munion, theologians  commonly  say  it  is  no  sin,  provided  no 
fiagment  or  particle  remains  in  the  mouth.^ 

According  to  an  ancient  canon,  the  communicant  was 
obliged  to  continue  his  fast  till  the  hour  of  sext."^  This  ob- 
servance had  fallen  into  disuse  long  before  the  time  of  St. 
Thomas,  and  some  say  it  is  now  no  sin  to  take  food  imme- 
diately aftei’  communion.  But,  according  to  the  more  probable 
opinion,  it  cannot  be  excused  from  venial  sin,  unless  there 
be  some  reasonable  cause,  as,  e.  f/.,  if  a member  of  a religious 
community  were  obliged  to  go  to  the  refectory  at  a fixed  hour. 
The  reason  is,  that  there  is  a certain  irreverence  in  taking 

* Not  now  in  use. — Vid.  infra,  cap.  xii.  $ i. 

2 Acta  Eccl.  Medial.,  pars.  iv.  l)e  Sacramento  Sanctissimo  Euclia- 
ristige.  $ I)e  Prceparatione  Corporin.  pa*;.  4*25.  ^ Quce  ob.'terventur  post 
('ommunionem,  pai;.  4*2(5 ; et  Tnstructioncs  ( 'ivitatis  ct  Diceceseos  Pastoribas 
pro  administrarida  in  snis  Ecclesiis  Eucbari'itia.  pa^^.  (500,  et  se(j. 

“ St.  Lig.,  lil).  vi.  n.  ‘283.  ■*  Cit.  apml  St.  Lig.,  1.  c. 


232 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  Xi. 


food  while  the  consecrated  species  is  still  unaltered  in  the 
stomach.^  It  remains  unaltered,  however,  only  a very  short 
time,  not  more,  probably,  than  one  or  two  minutes  in  laics, 
nor  more  than  eight  or  nine  minutes  in  priests,  who  receive  a 
large  host  as  well  as  the  chalice ; certainly  not  more  than 
a quarter  of  an  hour  in  any  one,  provided  the  stomach  be 
healthy.2 

$ V. — Curare  porro  debet,  ut  perpetuo  aliquot  Particulae  consecratae 
eo  numero,  qui  usui  infirmorum  et»  aliorum  fideliura  communioni  satis 
esse  possit,  conserv’^entur  in  pyxide  ex  solida  decentique  materia,  eaque 
munda,  et  suo  operculo  bene  clausa,  albo  velo  cooperta,  et  quantum  res 
feret,  ornato  in  tabernaculo  clave  obserato. 

595.  In  the  first  ages  the  faithful  were  permitted  to  carry 
the  Blessed  Eucharist  to  their  houses  and  retain  it  there,  that 
they  might  receive  it  themselves  when  they  were  unable  to 
assist  at  the  celebration  of  the  holy  mysteries.  It  was  often 
sent  to  them  also  by  the  hands  of  deacons  or  acolytes.  This 
was  the  case  particularly  during  the  fury  of  the  persecutions, 
when  they  were  in  constant  danger  of  being  seized  and 
dragged  to  prison  or  execution,  and  when  it  was  therefore 
important  that  they  should  not  be  deprived  of  the  consolation 
and  the  strength  to  be  derived  from  the  Holy  Eucharist.  The 
solitaries  of  the  deserts  were  not,  it  is  true,  so  far  removed 
from  priests  and  churches  as  i.-5  commonly  supposed  j ^ but 
many  of  them  were  at  a great  distance,  and  there  is  no  doubt 
that  these  were  allowed  to  keep  the  Blessed  Sacrament  by 
them,  and  communicate  with  their  own  hands.^ 

This  usage  was  manifestly  open  to  many  abuses,  and  w^as 
therefore  abolished  in  many  places  soon  after  peace  was  given 
to  the  Church.  Commencing  in  Spain,  the  abolition  was 
gradually  extended  to  other  places,  though  not  completed 
everywhere  until  about  the  twelfth  century.® 

596.  Even  while  this  usage  prevailed,  the  Blessed  Sacra- 
ment was  at  the  same  time  kept  in  the  churches  or  places 
where  the  sacred  mysteries  were  celebrated.  It  was  enclosed 
in  dove-shaped  vessels  of  gold  or  silver,  which  were  suspended 
over  the  altar.  These  ‘‘  Columbae  aureae  ” and  Columbae 

^ St.  Lig.,  ibid. 

2 St.  Lig.,  n.  22.5.  Vid.  Be  Lugo,  Disp.  x.  sec.  iii.  n.  54. 

^ Cfr.  Dalgairns  on  Holy  Communion,  cap.  vi.  pag.  153,  et  seq. 

^ Martene,  De  Antiquis  Ecclesire  lUtibus,  lib.  i.  cap.  v.  art.  i.  Caval., 
vol.  iv.  cap.  vi.  De  Asserv.  SS.  Sacramenti. 

Martene,  1.  c.  Caval.,  1.  c.  Vid.  Melanges  Theologiques,  IV 
Serie,  II*"®  Cahier,  pag.  210,  et  seq. 


$ V.  597.] 


WHERE  IT  SHOULD  BE  KEPT. 


233 


argenteae  ” are  frequently  mentioned  in  ecclesiastical  writers 
after  the  fourth  century.  Some  had  the  form  of  a turret^  and 
were  hence  called  “ Turre^.”^ 

As  the  permission  to  keep  the  Blessed  Sacrament  in  their 
houses  was  gradually  withdrawn  from  the  faithful,  the  right 
of  reserving  it,  of  course,  became  more  and  more  confined  to 
the  churches,  until  at  length,  by  a general  law,  it  became  ex- 
clusively confined  to  them,  as  it  has  been,  at  least  since  the 
Fourth  Council  of  Lateran.^ 

*597.  It  is  not  permitted,  however,  to  keep  it  in  every 
church.  Jts  administration  properly  belongs  to  the  pastor, 
and,  therefore,  the  right  of  keeping  it  is  confined  to  cathedral 
and  parochial  churches,^  and  is  not  allowed  in  others  without 
the  permission  of  the  Holy  See.  This  has  been  declared  in 
several  answers  of  the  Sacred  Congregation.^  The  only  ex- 
ception is  the  case  of  a non-parochial  church,  where  it  has 
been  kept  from  time  immmemorial.  But  this  immemorial 
usage,  according  to  Benedict  XIV,  founds  a presumption 
that  the  church  had  received  at  one  time  the  requisite  per- 
mission.'^ 

The  Blessed  Sacrament  not  only  may  be  kept,  but  ought 
to  be  kept  in  every  parochial  church.®  Tlie  bishop  is  even 
directed  to  provide  for  the  necessary  expense,  if  the  parish 
cannot  defray  it,  by  having  alms  collected  for  the  purpose.’^ 

The  churches  of  Regulars  usually  have  the  privilege  of 
keeping  the  Blessed  Sacrament,  and  the  Sacred  Congregation 
has  declared  that  it  ought  to  be  kept  in  them.®  In  fact, 
they  may  be  regarded  as  in  a manner  parochial  churches  with 
respect  to  the  members  of  the  .religious  community.® 

When  a convent  of  nuns  is  canonically  erected,  the  Blessed 
Sacrament  may  be  kept  in  the  church  of  the  convent.^®  It 
must,  however,  be  a public  church,  for  the  Council  of  Trent 
forbids  the  Blessed  Sacrament  to  be  kept  in  the  choir,  or 
within  the  enclosure  of  the  religious.^^  That  the  convent  be 

* Vid.  Catal.,  tit.  iv.  cap.  i.  § v.  per  totum. 

2 Cfr.  Mel.  Theol.,  1.  c.  Baniff.,  n.  12.  Vid.  infra, 

cliap.  xiii.  $ 1.  ^ Cong.  Epis.  15  Jan.  1010.  Cong.  Cone.  3 Mar. 

lOOri,  et  3 Jan.  1683,  cit.  apud  Falise,  Dco'.  yiuthent.,  etc.  V.  l)c 
yisserv.  SS.  Euch.  in  notis.  ® CouHtit.  Quamvig  ju»to^  30  Apr. 

1749,  $ 24.  Congr.  Episcop.,  28  Jan.  1003,  apud  Caval., 

tom.  iv.  cap.  vi.  De  Asserv.  SS.  Sacram.,  Deer.  i. 

^ Cong.  Epis.,  14  Mar.  1014,  et  Cong.  Cone.,  22  Mar.  1594,  ajmd 
Caval.,  loc.  cit.  » Cong.  Epis.,  25  Mail,  10:15,  <^*it.  il)id. 

Cfr.  Caval.,  1.  c.  n.  ii.  '«  8.  K.  C.,  10  April,  1044,  in 

Marianen.,  n.  1490.  Sess.  xxv.  cap.  10.  Be  Rcy.  et  Aloaial. 


234 


SACRAMENT  OF  THE  EUCHARIST.  [ciiAr.  Xi. 


canonically  erected,  it  is  necessary  that  the  nuns  make  solemn 
vows,  and  observe  strict  enclosure,^  and  that  the  house  be 
established  with  the  consent  of  the  Holy  See.^  These  are 
the  churches  in  which  the  Blessed  Sacrament  may  be  kept 
without  any  special  indult. 

But  in  other  churches,  or  in  private  oratories,  even  for  the 
use  of  religious,  or  in  any  other  place  whatever,  it  can  be 
kept  only  with  the  permission  of  the  Holy  See.  The  Ordi- 
nary can  give  permission  in  particular  cases  and  for  a short 
time ; but,  without  special  faculties  from  the  Holy  See,  he 
cannot  give  permission  to  have  it  kept  permanently.^ 

*598.  In  Ireland,  and  in  other  countries  similarly  circum- 
stanced, there  are  many  parish  churches  in  which  the  Blessed 
Sacrament  cannot  be  permanently  kept,  on  account  of  the 
danger  of  sacrilege.  Besides,  the  priest  sometimes  lives  at  so 
great  a distance  from  the  church,  that  he  could  not,  without 
very  great  inconvenience,  go  to  the  church  for  it  as  often  as  he 
is  required  to  bring  it  to  the  sick.  To  provide  for  such  cases, 
special  faculties  are  granted  by  the  Holy  See.  Amongst  the 
faculties  received  by  the  Irish  bishops,  and  which  they  can 
communicate  to  others,  is  the  following : Deferendi  Sanc- 
tissimum  Sacramentum  occulte  ad  Infirmos  sine  lumine, 
illudque  sine  eodem  retinendi  pro  iisdem  infirmis,  in  loco 
tamen  decenti,  si  ab  haereticis  aut  infidelibus  sit  periculum 
sacrilegii.”^  Hence,  generally  speaking,  in  this  country, 
priests  have  permission  to  keep  the  Blessed  Sacrament  in 
their  houses.  It  ought  to  be,  however,  ^rin  loco  decent!.’^ 
The  Synod  of  Thurles  earnestly  recommends  that  a room  be 
set  apart,  or  at  least  that  a tabernacle  be  provided  for  the 
purpose.®  There  is  no  one  who  cannot  provide  a little  taber- 
nacle ; of  late  years  many  have  been  constructed  expressly 
for  this  purpose ; and  it  may  be  hoped  that  very  soon  every 
priest  who  keeps  the  Blessed  Sacrament  in  his  house  will 
liave  one. 

599.  The  mbric  here  directs  the  pastor  to  have  at  all 
times  such  a number  of  consecrated  particles  as  may  suffice 
for  the  communion  of  the  sick,  and  also  of  the  other  faithful, 
who  may  require  to  receive  extra  missarn.”  St.  Charles 
directed  that  at  least  five  should  be  so  kept.®  The  vessel  in 

‘ Cfr.  Melanges  Th^ologiques,  1.  c.  p.  219. 

2 Belied.  XIV.  De  Synod.  Dioeces.,  lib.  ix.  cap.  i.  n.  9. 

® Vid.  Caval.,  cap.  vi.  Deer.  iv. 

Formula  n.  31.  ® De  Eucharistia,  n.  23. 

^ In.striic.  Euebar.  ^ De  aistodia  Sanctissimee  Eucharistice,  pag.  424. 


$ V.  600.] 


THE  PYXIS. 


235 


which  they  are  kept  is  called  a ^^pyxis.^’  It  is  often  called 
also  a ciborium.’^  In  every  parochial  church  there  ought 
to  be  two,  a larger  one  for  communion  in  the  church,  and  a 
smaller  one  for  communion  of  the  sick.^  With  us  the  larger 
one  is  usually  called  a ciborium,’^  and  the  smaller  one  a 
pyxis.”  Writers  on  the  rubrics,  however,  make  no  distinc- 
tion between  these  words,  as  applied  to  vessels  containing  the 
Blessed  Eucharist,  but  they  sometimes  use  the  word 
^^ciborium”  to  signify  the  tabernacle  in  which  the  p^^xis  is 
kept,^  and  also  to  signify  a press  or  safe,  such  as  that  in 
which  the  holy  oils  are  kept  in  the  baptistery.^ 

600.  The  rubric  does  not  determine  the  material  of  which 
the  ciborium  should  be  made,  further  than  that  it  should  be 
solid  and  suitable,  ex  solida  decentique  materia.”  It  should 
not,  then,  be  of  glass  or  any  fragile  substance.  A decree  of 
the  Sacred  Congregation  of  Bishops  is  more  explicit.  It  de- 
clares that  the  material  should  not  be  ivory,  but  silver,  gilt 
within.^  It  is  usually  made  of  the  same  material  as  the 
chalice,  sometimes  of  gold,  but  mostly  of  silver,  gilt  inside. 

St.  Charles  gives  minute  instructions  both  as  to  the  ma- 
terial and  shape.  “ The  pyxis,”  he  says,®  should  be  of  gold, 
“ or  at  least  of  pure  silver,  gilt  inside,  if  not  both  inside  and 
outside.  The  foot  or  stem  should  be  six  inches  in  length,  so 
that  it  may  be  easy  to  hold  it  firmly  in  the  hand.  The 
‘ nodus,’  or  knob  in  the  centre  of  the  stem,  may  be  suitably 
enchased,  but  should  not  be  embossed  in  such  a way  as  to 
make  it  inconvenient  for  the  hand  in  holding  it.  The  cup 
may  be  in  shape  either  circular  or  oval,  the  depth  and  width 
being  correctly  proportioned  to  each  other.  It  should  have 
a slight  orbicular  eminence  in  the  centre  of  the  bottom,  and 
near  the  edge  a rim  on  which  the  cover  may  rest.  The 
“ cover,  at  the  lowest  part,  must  correspond  to  the  shape  of 
the  pyxis,  and  should  have  a little  hook  at  each  side  to 
fasten  it  on.  It  should  taper  upwards  like  a cone,  and  be 
surmounted  by  a cross,  or  by  the  figure  of  our  Lord  crucified, 
‘‘or  rising  from  the  dead.”  He  concludes  by  adding  that, 
where  poverty  will  allow  no  better,  the  bishoj)  may  permit 
the  })yxis  and  cover  to  be  of  brass  or  tin  gilt. 

We  may  observe  that  the  “uncia”  of  8t.  Charles  is  only 
about  three-fourths  of  our  inch,  so  that  the  six  inches  rneii- 

* Baruff.,  tit.  xxiii.  n.  54.  ^ Catal.,  tit.  iv.  cap.  i.  $ v.  n.  v. 

3 Vid.  8ui)ra,  n.  * 26  Jul.  1588,  cit.  apud  Caval.,  cap.  i. 

deer.  X.  n.  iv.  ® Act.  Eccl.  MedioL,  pars  iv.  Instruct,  supell.  Eccl. 
lib.  ii.  $ De  pyxide,  pag.  528. 


236 


SACRAMENT  OF  THE  EUCHARIST.  [cHAP.  XI. 


tinned  as  the  length  of  the  stem^  are  equal  only  to  four  and 
one-half  of  our  inches.  The  reason  of  having  the  bottom 
raised  at  the  centre,  is  to  enable  the  priest  the  more  easily  to 
take  up  the  last  particles,  which  it  would  be  otherwise 
difficult  to  get  hold  of  with  the  thumb  and  index.  The  hooks 
for  fastening  the  cover  are  now  generally  dispensed  with,  as 
the  cover  is  easily  made  fast  enough  without  them. 

601.  The  rubric  directs  that  the  pyxis  be  covered  with  a 
white  veil.  This  veil  should  be  of  silk  or  satin,  and  richly 
embroidered.  According  to  St.  Charles,^  it  should  be  em- 
broidered with  gold  or  silver,  or,  better  still,  it  should  be  of 
gold  or  silver  cloth,  with  fringes  of  the  same  material.  It  is 
usually  attached  to  the  top  of  the  cover,  being  sometimes 
fastened  to  the  foot  of  the  cross  or  figure  which  surmounts  it, 
and  thus  hangs  in  loose  folds  around  the  pyxis.  Great  care 
must  be  taken,  in  covering  and  uncovering  the  pyxis,  that 
the  veil  do  not  come  in  contact  with  the  corporal  before  the 
corporal  is  purified,  as  the  folds  of  the  veil  might  easily  take  up 
minute  fragments.  The  difficulty  of  guarding  against  this  is 
probably  the  reason  why  in  some  places  the  veil  is  not  in  use. 

*602.  The  pyxis  does  not  require  to  be  consecrated.^  It 
is  blessed  by  tlie  bishop,  or  by  a priest  having  the  requisite 
faculties,  according  to  the  form  given  in  the  Ritual  or  in  the 
Missal,  and  entitled  Benedictio  Tabernaculi  seu  vasculi  pro 
sacrosancta  Eucharistia  conservanda.”  Some  hold  that 
this  blessing,  though  laudable,  is  not  of  precept,  and  that 
consequently  the  pyxis  may  be  used  without  it.  This  is  the 
opinion  of  Suarez,  De  Lugo,  and  other  great  authorities,  cited 
by  St.  Liguori.^  There  is  no  evidence,  they  say,  of  a pre- 
cept. The  fact  that  a form  of  benediction  for  it  is  given  in 
the  Ritual^ or  Missal,  is  not  enough;  for  benedictions  are 
given  there,  which,  though  it  be  pious  and  laudable  to  use 
them,  are  certainly  not  of  precept.  But  St.  Liguori  himself 
adopts  as  more  probable  the  opinion  of  Benedict  XIV, 
Collet,  and  others,  who  maintain  that  this  benediction  is  of 
precept.  The  rubric  of  the  Missal  favors  this  opinion, 
when  it  directs  the  priest  who  is  about  to  consecrate  a num- 
ber of  particles,  to  place  them  in  aliquo  calice  consecrate 
vel  in  vase  mundo  benedicto.’^"*  St.  Liguori  seems,  how- 
ever, to  imply  that  the  precept  does  not  bind  suJi  gravi.^ 


^ Loc.  cit.  $ De  velis  pyxidis.  ^ St.  Lig.,  n.  384. 

® Lib.  vi.  n.  385.  ^ Ditus  servandus  in  Celebratione  Missee, 

tit.  ii.  n.  3.  ® Vid.  St.  Lig.,  1.  c. 


$ V.  603.]  SHOULD  THE  PYXIS  BE  BLESSED. 


237 


A priest  who  has  faculties  to  bless  vestments,  corporals, 
ere.,  can  also  bless  the  pyxis.  This  is  the  common  opinion 
of  rubricists/  and  is  implied,  if  not  expressly  decided,  by  an 
answer  of  the  Sacred  Cono^reo-ation.^ 

What  has  been  said  of  the  pyxis  may  be  said  also  of  the 
lunette  of  a remonstrance,  and  it  would  be  laudable  to  have 
even  the  remonstrance  itself  blessed,  the  same  form  of  bene- 
diction being  used  for  all.^ 

603.  “ The  Church,^’  says  the  Catechism  of  the  Council  of 
Trent,  has  prohibited  by  a law  any  but  consecrated  persons, 
unless  in  some  case  of  great  necessity,  to  dare  handle  or 
^Houch  the  sacred  vessels,  the  linen,  or  other  instruments 
“ necessary  to  its  completion.”^  Hence,  no  one,  who  is  not 
in  deacon’s  orders,  is  permitted  to  touch  a sacred  vessel  of 
any  kind  while  it  actually  contains  the  Holy  Eucharist.  He 
would  be  guilty  of  grievous  sin  by  doing  so.® 

When  it  does  not  actually  contain  the  Holy  Eucharist,  it 
may  be  handled  by  laics,  according  to  St.  Liguori,  si  adsit 
“ ratidnabilis  causa,  secluso  scandalo  et  contemptu,”  but  not 
otherwise  without  venial  sin,  although  some  authors,  whom 
he  cites,  make  no  restriction  in  this  case,  and  say  that  it  may 
be  freely  handled  by  any  one,  when  it  does  not  contain  the 
Blessed  Eucharist.®  Benedict  XIV  says’’^  that  all  who  are 
in  orders,  even  those  who  have  received  only  the  first  tonsure, 
are,  by  custom,  allowed  to  handle  the  sacred  vessels  when 
empty,  if  they  have  any  reason  for  doing  so  . . . . “ si  aliqua 
causa  intercedat.”  The  same  privilege  is  extended  also,  ac- 
cording to  St.  Liguori,®  to  lay-brothers,  nuns,  and  in  general 
to  all  who  perform  the  duties  of  sacristan.® 

This  question  is  discussed  at  some  length  in  the  Melan- 
ges  Theologiques.”^®  The  writer  distinguishes  vessels  that 
are  consecrated,  as  the  chalice,  from  those  that  are  merely 
blessed,  as  the  ciboriurn.  According  to  him,  theologians 
speak  only  of  the  former,  and  he  maintains  that  the  latter 
may  be  handled  by  any  one  after  they  have  been  purified, 
just  as  corporals  may  be  handled  by  any  one  after  they  have 

^ Gavan.,  pars  ii.  tit.  ii.  n.  3,  lit.  (p).  Baruff.,  tit.  xxiii.  n.  56.  Col- 
let, Traite  des  Saints  Mysth'es,  chap.  ix.  n.  7.  De  Herdt,  pars  i.  n.  55,  ii. 
2 17  Mail,  1760,  hi  Calagur.  et  Calceat.,  n.  4290. 

® Vid.  De  Herdt,  1.  c.  ■*  Pars  ii.  cap.  iv.  n.  67. 

* St.  Lig.,  lib.  vi.  n.  382.  ® St.  Lig.,  1.  c. 

^ Inst,  xxxiv.  n.  18.  ® Loc.  cit. 

® Cfr.  Bouvier,  De  Eucharistia,  cap.  vi.  art.  vi.  $ i.  12,  et  seq. 

10  jym  s^rie,  in'"®  Cahier,  p.  376,  etc. 


238 


SACRAMENT  OF  THE  EUCHARIST.  [cHAP.  XI. 


been  washed.  He  concludes^  therefore,  that  they  may  be 
cleansed  or  repaired  by  laics  without  the  least  scruple,  and 
that  any  custom  to  the  contrary  is  founded  on  eri'or.  There 
is  good  reason,  no  doubt,  for  this  distinction,  and  we  believe 
it  is  recognized  to  some  extent — at  least  so  far,  that  in  many 
places  a laic  would  have  less  scruple  in  handling  a ciborium 
than  in  handling  a chalice.  It  is  admitted  also  that  corporals, 
after  having  been  washed  by  a person  in  holy  orders,  may 
be  freely  handled  by  laics and  it  is  difficult  to  get  over  the 
parity  urged  by  the  “ Melanges,”  between  the  ciborium  after 
it  is  purified,  and  the  corporal  after  it  is  washed,  for  all  seem 
to  be  agreed  that  in  this  matter  the  corporal  and  the  ciborium 
are  to  be  treated  alike  : Idem  quod  dictum  est,”  says  St. 
Liguori,  de  tactu  sacrorum  vasorum  dicendum  est  de  tactu 

corporalium.”^ 

At  the  same  time,  we  think,  custom  do^s  not  acknowledge 
the  parity  in  the  precise  point  urged  by  the  Melanges.” 
It  is  plain  from  his  words,  that  St.  Liguori,  in  the  place  cited, 
includes  all  vessels,  whether  consecrated  or  merely  blessed, 
that  are  used  for  containing  the  eucharistic  species,  and  that 
the  decision  he  gives  applies  to  the  ciborium  and  the  lunette, 
as  well  as  to  the  chalice.  Bouvier  says  that  the  ciborium, 
though  blessed,  may  be  handled  by  any  one  before  it  has 
been  used  to  contain  the  Blessed  Sacrament,  but  afterwards 
only  by  those  who  are  allowed  to  handle  the  chalice.  The 
remonstrance,  however,  he  would  permit  to  be  handled  by 
any  one,  when  the  lunette  is  removed.^ 

The  custom  above-mentioned,  in  favor  of  all  who  are  in 
tonsure,  and  of  all  laics  who  perform  the  duties  of  sacristan, 
is  not  recognized  everywhere.  In  France,  in  the  time  of 
Collet,^  the  law  above  referred  to  by  the  Catechism  of  the 
Council  of  Trent,  was  still  in  force,  so  that  only  those  in 
holy  orders  were  permitted  to  handle  the  sacred  vessels ; and 
although  it  would  appear  from  Bouvier,®  that,  by  the  present 
usage,  inferior  clerics  are  permitted  to  do  so,  it  is  still  usual, 
he  says,®  for  laics  who  may  require  to  touch  the  sacred 
vessels,  to  get  leave  from  the  bishop  or  his  vicar-general. 
The  decision  of  St.  Liguori  clearly  implies  that  a sacred 
vessel  might  be  handled  by  a laic  for  the  purpose  of  repair- 
ing it,  for  then  there  is  a “ rationabilis  causa.”  Yet  even  in 

^ Merati,  pars  ii.  tit.  i.  rub.  i.  n.  xvi.  Lacroix,  lib.  vi.  pars  ii.  n.  358. 
Collet,  De  Eucharistia,  pars  ii.  cap.  ix.  art.  ii.  sect.  viii.  Queer.  8. 

^ Loc.  cit.  3 Loc.  cit.  $ ii.  6°. 

* Vid.  loc.  cit.  ^ Loc.  cit.  $ i.  12°.  ® Loc.  cit.  n.  14°. 


$ VI.  605.]  MATERIAL  FOR  THE  SACRED  VESSELS. 


239 


this  case,  if  the  vessel  still  retains  its  consecration,  e.  g.,  a 
chalice,  requiring  merely  to  have  the  gilding  renewed,  Gar- 
dellini  would  have  the  workmen  get  leave  from  the  Ordinary.^ 

In  Ireland,  the  law  of  the  Church  in  this  matter  has 
suffered  no  relaxation,  and  with  us,  therefore,  no  one  who  is 
not  in  holy  orders  ventures  to  handle  the  sacred  vessels  with- 
out the  leave  of  the  Ordinary. 

604.  The  pyxis  is  kept  in  the  tabernacle,  which  is  treated 
of  in  the  next  rubric.  Here  it  is  merely  stated  that  it  must 
be  carefully  locked.  The  keys  of  the  tabernacle,  of  which 
there  ought  to  be  two,^  should  be  kept  by  the  parish  priest, 
or  priest  who  has  charge  of  the  church,  and  by  no  other.^ 
Many  recommend  that  they  be  gilt  or  plated.^ 

$ VI. — Hoc  autem  tabei'naculura  conopeo  decenter  opertum,  atque  ab 
omni  alia  re  vacuum,  in  Altaid  majori,  vel  in  alio,  quod  venerationi  et 
cultui  tanti  Sacramenti  cominodius  ac  decentius  videatur,  sit  collocatum, 
ita  ut  nullum  aliis  sacris  fuuctionibus,  aut  Ecclesiasticis  officiis  impedi- 
mentum  afferatur. 

605.  According  to  a decree  of  the  Congregation  of  Bishops, 
the  tabernacle  ought,  generally  speaking,  to  be  of  wood,  gilt 
on  the  outside,  and  suitably  lined  inside  with  silk : Taber- 

naculum  regulariter  debet  esse  ligneum,  extra  deauratum, 

intus  vero  aliquo  panno  serico  decenter  contectum.”® 
Cavalieri®  observes  that  this  decree,  as  is  plain  from  the  word, 
regulariter^  does  not  hinder  the  tabernacle  from  being  made 
of  a material  stronger  and  more  precious  than  wood.  St. 
Charles  recommends  that  in  the  principal  churches  it  be  of 
silver  or  brass  gilt,  or  of  precious  marble,  but  having  the 
interior  lined  with  wood  as  a protection  against  damp.^ 
Amongst  those  recently  constructed  in  Ireland  and  England, 
a considerable  number  are  of  wrought  iron,  being  in  fact 
safes,  encased  in  gilt  wood  or  sculptured  stone.  These  are 
very  much  approved  of  by  the  parochial  clergy,  on  account 
of  their  great  strength,  and  the  consequent  security  they 
give  against  the  depredation  of  thieves  and  against  fire. 


* Annotat.,  in  Deer.  S.  R.  C.  *20  Apr.  1822,  n.  4588. 

De  Herdt,  pars  vi.  n.  14,  ii.  .5°. 

^ Sac.  Cong.  Concil.  14  N )V.  1693,  cit.  apud  Falise,  Bee.  Autken., 
etc.  V.  l)e  Asserv.  SS.  Each,  note  14.  Vid.  Ferraris,  V.  Tahema- 
culum,  n.  4.  et  seq.  Baruff.  tit.  xxiii.  n.  62.  De  Ilerdt,  1.  c. 

^ Cong.  Episcop.  26  Oct.  1.575,  apud  Falise,  loc.  cit.  note  9. 

^ Tom.  iv.  cap.  vi.  De  Asservatione  SS.  Sacramenti,  Deer.  x. 

’’  Instruct.  I^abric.  Eccl.  lib.  i.  cap.  xiii.  De  Tahemaculo  SS.  Eucha- 
ristue,  pag.  472. 


240 


SACRAMENT  OF  THE  EUCHARIST.  [cHAP.  XI. 


*606.  The  form  of  the  tabernacle  is  not  precisely  fixed  b}^ 
any  authority.  It  may  be  round,  square,  hexagonal,  etc., 
according  to  taste  or  convenience.  Whatever  be  the  shape, 
however,  it  should  be  surmounted  by  a cross.  This  is  not 
prescribed  in  the  rubric,  but  writers  on  the  rubrics,  treating 
of  the  tabernacle,  either  expressly  sa}^  or  clearly  suppose, 
that  there  is  at  least  a small  cross  placed  over  it,  or  fixed  on 
its  summit.^ 

607.  It  has  been  decided  by  the  Sacred  Congregation,^ 
that  the  tabernacle  cannot  be  made  the  base  or  support  of  a 
sacred  picture  or  relic,  even  a relic  of  the  true  cross,  or  of 
some  of  the  other  instruments  of  our  Lord's  passion.  Gardel- 
lini  observes^  that  there  would  be  a certain  want  of  reverence 
in  making  it  serve  as  such,  or  indeed  in  making  it  serve  any 
other  purpose  than  that  of  containing  the  Blessed  Sacrament, 
as  the  rubric  here  requires  that  it  be  “ ab  omni  alia  re  vacuum.” 
Besides,  he  says,  the  top  of  the  tabernacle  should  not  be  a flat 
surface,  but  round.  A writer  in  the  ‘‘  Melanges  Theolo- 
giques”^  likewise  maintains  that  the  top  should  be  spherical 
or  conical,  and  should  form  one  solid  piece,  with  the  cross 
surmounting  it. 

It  certainly  does  seem  more  in  accordance  with  the  spirit 
of  the  rubric  and  of  the  decrees  of  the  Sacred  Congregation 
just  cited,  to  have  the  tabernacle  so  constructed  and  placed 
that  it  would  be  unnecessary,  in  any  circumstances,  to  make 
it  serve  as  a support.  At  the  same  time,  there  is  nothing  in 
the  rubric,  nor  in  any  decision  we  have  seen,  which  would 
make  it  unlawful  to  put  on  the  tabernacle,  as  on  a support, 
the  crucifix  wdiich  the  rubric  of  the  Missal  requires  to  be 
placed  between  the  candles  at  mass.®  It  is  true  that  a small 
cross  or  crucifix  placed  over  the  tabernacle  has  been  declared 
insufficient  to  satisfy  the  rubric  of  the  Missal.®  But  it  is 
evident  from  Merati,"^  Cavalieri,®  Benedict  XIV, ^ and 

^ De  Herdt,  pars  vi.  n.  14,  ii.  3°.  Benedict  XIV.  Encycl.  Accepi- 
mus,  16  Jul.  1746,  De  retinenda  Crucifixi  imagine,  etc.  Cfr.  Gai  dellini, 
Annotat.  in  Deer,  generate,  S.  R.  C.  3 April,  1821,  ad  6,  u.  4578,  et  in 
Deer,  17  Sept.  1822,  ad  8,  n.  4590. 

2 3 April,  1821,  Deer,  gen.,  ad  6,  n.  4578;  12  Mar.  1836,  in  Trident,, 
ad  1.  n.  4777.  ^ Annot.  in  Deer,  gen.,  ad  6,  3 April,  1821,  n.  4578. 

4 lynie  Serie,  3™®  Caliier,  p.  360.  ^ Pais  i.  tit.  xx. 

® S.  R.  C.  16  June,  1663,  in  Bossanen.,  ad  1,  n.  2231,  17  Sept.  1822, 
ad  8,  n.  4590.  Benedict  XIV.,  Encyc.  cit. 

" Pars  i.  tit.  xx.  Novee  observationes,  n.  vi.  in  fine. 

® Tom.  iv.  cap.  xviii.  De  ci'uce  in  altari,  etc.,  in  Deer.  ii. 

9 Encycl.  cit. 


$.  VI.  609.] 


THE  TABERNACLE. 


241 


Gardellini  himself/  that  this  is  solely  and  entirely  on  the  sup- 
position that  the  cross  so  placed  is  too  small,  for  it  should  be 
such,  ^^ut  sacerdos  celebrans  ac  populus  sacrificio  assistens  eum- 
dem  crucifixum  facile  et  commode  intueri  possint.”  ^ Again, 
there  is  an  obvious  difference  between  an  image  or  a relic  of 
any  kind  exposed  to  public  veneration,  and  the  cross ; 
otherwise,  no  cross,  fixed  or  movable,  should  be  allowed  to 
surmount  the  tabernacle. 

We  conclude,  therefore,  that  where  necessity  or  notable 
convenience  requires  it,  the  tabernacle  may  be  surmounted  by 
a crucifix  distinct  from,  but  resting  on,  the  top,  and  large 
enough  to  satisfy  the  rubric  of  the  Missal.  St.  Charles 
clearly  supposes  that  it  may,  at  least  in  churches  where  the 
place  occupied  by  the  tabernacle  is  the  only  suitable  place 
for  the  cross  required  by  the  Missal : “ In  summo  taber- 
‘‘  naculo,'^  he  says,  sit  imago  Ohristi  gloriose  resurgentis,  vel 
sacra  vulnera  exhibentis,  vel  si  in  altari  exiguae  alicujus 
“ ecclesiae  per  tabernacnli  occupationem  congruus  locus  cruci 
(quae  alias  super  eo  collocaretur)  esse  non  potest,  ea  pro  alia 
sacra  imagine  in  tabernacnli  summitate  vel  perpetuo  affiga- 
^Gur,  vel  procession  am  causa  aliquando  amovenda,  decore 
constituatur,  afiixa  Christi  crucifixi  sacra  etfigie.”  ^ 

608.  What  is  said  of  the  crucifix  may  be  said  also,  and 
perhaps  a fortiori^  of  the  throne,  or  the  remonstrance  used  for 
the  exposition  of  the  Blessed  Sacrament  in  the  ceremony  of 
benediction.  This  ceremony  is  now  very  frequent  even  in  poor 
churches,  and  in  many  of  these  the  top  of  the  tabernacle  is  a 
flat  surface,  and  is  made  to  serve  (the  crucifix  being  removed 
for  the  time)  as  a throne  for  the  remonstrance.  It  is»trae 
a different  provision  for  the  purpose  can  be  made,  and  is 
made  in  many  churches,  but  this  one  is  so  common  and  so 
convenient,  that  it  should  not  be  condemned  without  an 
authoritative  decision  against  it. 

609.  The  door  of  the  tabernacle  should  be  large  enough  to 
allow  the  ciboriums  to  be  put  in  and  taken  out  easily.  It 
may  be  highly  ornamented,  but  the  figures  carved  or  painted 
on  it  should  have  reference  to  the  mystery  of  the  Eucharist, 
or  to  the  Passion  or  Resurrection,  as,  e.  g.,  a representation  of 
the  chalice  and  host,  a representation  of  our  Lord  crucified,  or 
rising  from  the  dead,  or  showing  the  wound  in  his  sacred 
side,  etc.'* 

^ Annot.  in  Deer.,  17  Sept.  1822,  ad  8. 

^ Bened.  XIV.,  Encycl.  cit.  in  fine.  ^ Act.,  pars  iv.  1.  c.  pag.  472. 
* St.  Carol.,  1.  c.  p.  4/2.  De  Herdt,  pars  vi.  n.  14,  ii.  3/. 


242 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  XI. 


It  is  strictly  proliibited,  by  a decree  of  tlie  Sacred  Congre- 
gation, to  place  a vase  of  flowers,  or  anything  of  the  kind, 
immediately  in  front  of  the  door.^  It  is  also  prohibited,  by 
another  decree,^  to  have  the  tabernacle  so  constructed  or 
placed  that  the  ciborium  containing  the  Blessed  Sacrament 
could  be  seen  within  it.  If  the  door  or  sides  be  of  precious 
stone  that  is  transparent,  it  must  be  covered  with  the  veil  in 
such  a way  that  the  ciborium  cannot  be  seen. 

610.  The  veil  which  covers  the  exterior  should  be  of  pre- 
cious material.  It  is  usually  of  brocade  or  rich  silk.  It  is 
used,  according  to  St.  Charles,  not  only  for  ornamenting  the 
tabernacle,  but  also  for  protecting  it  from  dust,  and,  on  more 
solemn  occasions,  if  the  pastor  thinks  proper,  it  may  be  re- 
moved altogether.^  According  to  De  Herdt,^  the  tabernacles 
in  the  churches  of  Belgium  are  rarely  covered  in  this  manner. 

Where  the  Ambrosian  rite  is  followed,  as  in  Milan,  the 
color  of  the  veil  is  red.®  Elsewhere  the  color  should  be 
that  which  is  suited  to  the  office  of  the  day.  This  is,  at  least, 
the  more  common  opinion.  It  is  that  of  Gavantus,®  Cava- 
lieri,’’’  Bauldry,®  De  Herdt.®  Bamfialdi  insists,  on  the  other 
hand,  that  it  should  be  white,  as  white  is  the  color  which 
properly  belongs  to  the  Blessed  -Sacrament.^®  This,  however, 
must  not  be  urged  too  far,  for,  as  we  shall  see,  the  Sacred 
Congregation  has  decided  that  the  color  of  the  stole  used  in 
administering  the  Eucharist  should  be  that  of  the  office  of 
the  day.  Besides,  the  veil  clearly  belongs  to  the  ‘‘  para- 
^^menta  altaris,”  which  the  rubric  requires  to  be  of  the  color 
suited  to  the  office  of  the  day : “ Paramenta  altaris,  celebran- 
tis»et  ministrorum  debent  esse  coloris  convenientis  officio  et 
missae  diei,’’  etc.^^ 

An  exception  is  made,  however,  when  the  office  requires 
black.  In  this  case,  Cavalieri  says  that  the  color  of  the 
veil  should  be  violet. So  also  Gavantus.^^ 

By  a recent  decree  of  the  Congregation  of  Rites,^^  it  has 
been  decided  that  the  opinion  of  Barufialdi,  as  to  the  color 

’ 22  Jan.  1701,  in  una  Cong.  Montis  Coron.,  n.  3575. 

2 20  Sep.  1806,  in  Toletan.,  ad  2,  n.  4505. 

3 Act.  Eccl.  Mediol.,  pars  iv.  Instruct,  varice,  pag.  703. 

Loc.  cit.  6°. 

® Cavah,  vol.  iv.  cap.  vi.  De  Asserv.  SS.  Sacram.,  Deer.  xiii.  n.  iiL 
® Pars  i.  tit.  xx.  ’’  Loc  cit.  n.  ii. 

® Pars  hi.  cap.  7,  tit.  xv.  n.  1.  ^ Loc.  cit. 

Tit.  xxxiii.  n.  65.  Euh.  Gen.  Miss.,  xviii.  n.  1. 

Loc.  cit.  n.  iii.  Pars  i.  tit.  xx.  V.  Tabernaculum. 

21  Jul.  1855,  in  Briocen,  ad  12,  n.  5221. 


$ VI.  613.] 


THE  TABERNACLE. 


243 


of  the  tabernacle  veil,  may  be  followed,  although  that  of 
Gavantns  is  preferred,  as  having  the  usage  of  Rome  in  its 
favor.  The  Melanges  Theologiques,”^  suggests  that  in 
churches  which  do  not  provide  veils  of  all  the  colors,  there 
ought  to  be  at  least  two  white  ones : one  for  ordinary  use, 
and  the  other  of  richer  material  for  the  more  solemn  festivals. 

611.  In  the  decree  above  cited, ^ it  is  prescribed  that  the 
interior  of  the  tabernacle  be  lined  with  silk.  The  color  is 
not  mentioned,  but  authors  generally  say  it  should  be  white, 
and  the  material  very  rich.^  On  the  bottom  of  the  taber- 
nacle there  should  be  spread  a clean  corporal,  on  which  the 
ciborium  may  rest.^  It  would  be  desirable  to  have  the 
corporal  fitted  to  the  shape  of  the  tabernacle,  and  reserved 
for  this  purpose  alone.  But  any  corporal  will  do.  Even  a 
pall  may  be  used,  for  the  pall  is  regarded  as  a part  of  the 
corporal,  the  blessing  for  both  being  the  same.® 

*612.  The  tabernacle  must  contain  nothing  else  than  the 
Holy  Eucharist.  It  must  be  ab  omni  alia  re  vacuum,’’ 
according  to  our  rubric.  A decree  of  the  Congregation  of 
Bishops  prohibits  the  holy  oils,  relics,  or  anything  else,  how- 
ever sacred,  from  being  placed  in  it.®  But,  according  to 
Cavalieri,”^  this  does  not  exclude  the  pyxis,  or  other  sacred 
vessel  destined  to  hold  the  Blessed  Sacrament,  though  not 
actually  containing  it. 

*613.  The  tabernacle  is  blessed  with  the  same  form  of 
benediction  as  that  which  is  used  for  the  pyxis.®  Some  deny 
that  it  requires  to  be  blessed,  as  the  “ Melanges  Theologi- 
ques,”®  and  Cavalieri,”^®  who  observes  that  the  word 
vasculiim,  in  the  prayer  of  the  benediction,  could  not  well  be 
applied  to  a large  tabernacle.  Most  authors,  how^ever,  main- 
tain either  that  it  should  be  blessed,  or  at  least  that  it  is 
laudable  to  have  it  blessed.”  Cavalieri  suggests  that,  if  it  be 
blessed,  the  word  tahernaculum  be  substituted  for  vasculum 
in  the  prayer,  although  in  the  end  he  admits  that  the  words 
may  be  used  as  they  are.^^ 


1 jyme  S4rie,  S'"®  Cahier,  p.  364.  ^ gnpra,  n.  60.5. 

3 Be  Herdt,  1.  c.  2^.  Act.  Eccl.  Med.,  pars  iv.  Instr.  Fah.  Feel.,  lib.  i. 
cap.  xiii.  pag.  472.  “ Be  Herdt,  1.  c.  1^.  M6].  Thdol.,  1.  c. 

* Be  Herdt,  1.  c.  St.  Big.,  lib.  vi.  n.  .388. 

® 3 Maii,  1693,  apud  Caval.,  l)e  Asserv.  SS.  Saeramenti,  Beer.  xiii. 
^ Loc.  cit.  ® Baruff.,  tit.  Ixviii.  n.  i.  Catal.,  tit.  viii.  cap. 

XXV.  n.  iv.  Be  Herdt,  1.  c.  8°.  ^ Loc.  cit.,  pag.  365. 

Vol.  iv.  cap.  xi.  De  Benedict.  Sac.  Sup.,  Beer.  i.  ii.  viii. 

Vid.  Be  Herdt,  loc.  cit.  12  Loc.  cit.,  n-  Ix. 


244 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  xr. 


614.  Generally  speaking,  the  tabernacle  sliould  be  placed 
on  the  high  altar  or  principal  altar  of  the  church,  as  the  place 
that  is  most  conspicuous,  and  best  suited  to  the  dignity  of  the 
Holy  Sacrament.  This  is  what  the  rubric  here  prescribes. 
In  cathedrals,  however,  the  tabernacle  containing  the  Blessed 
Sacrament  should  be  placed  on  a side  altar,  because  the 
ceremonies  to  be  observed  in  pontifical  functions  at  the  high 
altar  would  be  interfered  with  by  those  which  reverence  for 
the  Blessed  Sacrament  w^uld  require  at  the  same  time.  The 
question  was  formally  decided  by  the  Congregation  of 
Bishops:  Tabernaculum  SS.  Sacramenti  in  Cathedralibus 

non  debet  esse  in  altari  majore,  propter  lunctiones  Pontifi- 
cales  quae  fiunt  versis  renibus  ad  altare ; in  parochialibus  et 
“ regularibus  debet  esse  regulariter  in  altari  majori  tanquam 
digniori.”^  The  Blessed  Sacrament  can  be  kept  only  on 
one  altar,  which,  when  there  is  any  doubt,  should  be  desig- 
nated by  the  bishop,  according  to  a decision  of  the  Sacred 
Congregation.^  Our  rubric,  as  may  be  observed,  does  not 
fix  on  the  high  altar  exclusively^  but  says,  the  high  altar  or 
another  altar  that  may  be  better  accommodated  to  the  worship 
and  veneration  of  the  Holy  Sacrament,  so  as  not  to  interfere 
with  the  sacred  functions.  Hence,  when  there  is  a tabernacle 
containing  the  Blessed  Sacrament  on  an  altar,  at  which  one 
of  these  solemn  functions  is  about  to  take  place,  the  Csere- 
moniale  Episcoporum  ” prescribes  that  the  Blessed  Sacra- 
ment be  removed,  for  the  time,  to  another  altar.^ 

$ VII. — Lampades  coram  eo  plures,  vel  saltern  una,  die  noctuque 
perpetuo  colluceat;  curabitque  Parochus,  ut  omnia  ad  ipsius  Sacramenti 
cultum  ordinata,  Integra,  mundaque  sint,  et  conserventur. 

*615.  At  least  one  lamp  should  be  kept  constantly  burn- 
ing before  the  tabernacle.  The  rubric  implies  that  it  would 
be  desirable  to  have  more,  but  at  least  there  should  be  one. 
It  was  usual  to  have  lamps  constantly  burning  in  the  churches 
from  the  very  earliest  limes.  It  is  certain  that  lights  were 
used  at  the  celebration  of  the  sacred  rnystenes,  not  only  in 
the  catacombs  and  other  dark  places,  but  in  the  full  light  of 
day,  and,  therefore,  not  merely  to  dispel  the  darkness,  but  as 
a symbol  of  the  light  of  Christ.  In  some  churches  they 
were  kept  constantly  burning  j and,  though  it  cannot  be 

^ Febr.  10,  1579,  et  Nov.  29,  1594,  apud  Caval.,  De.  Asserv.  SS. 
Sacram.,  Deer.  xii. 

2 21  Jul.,  1696,  in  Augustce  Prcetorice,  ad  3,  n.  3392. 

2 Vid.  lib.  i.  cap.  xii.  n.  8. 


$ viL  616.] 


THE  LAMP. 


245 


clearly  proved,  it  is  liiglily  probable  that  they  were,  in  most 
instances,  designed  to  honor  the  Blessed  Sacrament.^ 

At  all  events,  for  several  centuries,  by  a universal  custom, 
having  the  force  of  law,  acknowledged  and  enforced  by  num- 
berless decrees,  there  is  an  obligation  of  having  a lamp  con- 
stantly burning  before  it,  as  a mark  of  respect  and  reverence 
towards  Him  who  is  “ the  true  light,”  and  also  as  a sign  to 
the  faithful  of  the  place  where  He  is  present.^  The  pastor 
or  rector  of  the  church  is  specially  charged  with  this  obliga- 
tion 5 and,  according  to  the  common  opinion,  to  leave  the 
Blessed  Sacrament,  through  negligence,  for  a notable  time, 
as,  e.  g.,  for  an  entire  day,  without  a light  before  it,  would  be 
a mortal  sin.^ 

The  oil  used  should  be  oil  of  olives ; but  in  places  where 
it  cannot  easily  be  procured,  other  oil  may  be  used.^  A 
recent  decree  of  the  Congregation  of  Rites  has  decided  the 
point,  but  requires  that  what  is  substituted  be,  if  possible,  a 
vegetable  oil.® 

616.  This  is  the  general  law,  which  should  be,  as  far  as 
possible,  strictly  observed.  The  poverty  of  a parish  is  not 
admitted  as  a sufficient  reason  for  a dispensation  from  it.  It 
was  decided  that,  in  the  case  of  a poor  parish,  one  should  be 
appointed  to  collect  alms  for  the  purpose  f or  two  or  three 
such  parishes,  if  near  each  other,  should  be  made  to  con- 
tribute towards  the  lamp  and  the  other  requisites,  in  one 
church  selected  by  the  bishop,  in  which  the  Blessed  Sacra- 
ment might  be  reserved  for  the  use  of  all.’’^ 

We  believ’’e  there  are  few  parishes  in  Ireland  that  could 
claim  an  exemption  on  the  score  of  poverty  j few  in  which 
the  faithful,  if  called  on,  would  not  readily  contribute  the 
necessary  funds.  The  Synod  of  Thurles  directs  pastors  to 
endeavor,  as  far  as  they  can,  to  give  the  faithful  an  oppor- 
tunity of  visiting  and  adoring  our  Lord  in  the  Blessed  Sacra- 
ment, and,  with  this  view,  to  leave  the  doors  of  their  churches 

* Vid.  Mel.  Tlieol.,  IV"’®  Serie,  4’"®Caliier,  p.  501,  et  seq. 

2 Barutt’.,  tit.  xxiii.  n.  69,  et  seq.  S..  K.  C.  22  Aug.  1699,  in  una 
Ord.  Capucin.,  n.  552.5.  Cfr.  Mel.  Th6oi.,  1.  c. 

3 I)e  Herdt,  pars  vi.  n.  14,  iv,  liuseinb.  apiul  St.  Lig.,  lib.  vi.  n.  248. 
liaruif.,  n.  73.  Caval.,  cap.  vi.  De  Asserv.  SS.  Sacrawi.,  Deer.  xv. 

n.  ii. 

*9  Jnl.  1864,  cit.  apud  ‘'The  Irish  Ecclesiastical  Record,”  No.  ii. 
November,  1864. 

Congreg.  Kpis.,  14  Martii,  1844,  et  Coiigreg.  Coucil.,  22  Martii, 
1594,  apud  Falise,  iJecret.  Authev.,  etc.  V.  l)c  Asserv.  SS.  Euch.,  iii 
nota.  S.  C.  Cone.  17  Aug.  1697,  apud  Falise,  loc.  cit. 


246 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  Xi. 


open,  at  least  for  some  hours  every  day,  where  they  can  con- 
veniently do  so.^  This  may  he  easily  done  in  towns,  and 
wherever  the  priest  lives  near  the  church.  Moreover,  if  a 
confraternity  of  the  Blessed  Sacrament  were  established  in 
the  parish,  Bie  members  would  provide  everything  necessary 
for  the  tabernacle,  lamp,  etc.  There  are  some  churches, 
however,  in  which  this  could  not  well  be  done,  and  there  are 
some  also  in  which  the  lamp  could  not  be  kept  burning 
during  the  night  without  exposing  the  Blessed  Sacrament  to 
the  danger  of  irreverence  or  even  sacrilege.  Hence,  the 
Synod  of  Tlmrles,  in  its  decree  on  the  subject,  requires  the 
lamp  to  be  kept  lighted  during  the  night  only  in  those 
churches  where  this  can  be  done  with  safety.^  A similar 
state  of  things  exists  in  parts  of  Belgium,  and  is  provided 
for  in  the  same  way.^ 

617.  The  priest  is  often  permitted  to  keep  the  Blessed 
Sacrament  in  his  house,  and  in  some  cases  is  not  required  to 
have  a light  before  it.^  There  is  no  doubt,  however,  that  it 
would  be  highly  laudable  in  him  to  have  the  tabernacle,  if 
possible,  so  placed  that  he  could  have  a little  lamp  constant- 
ly burning  before  it.  This  would  present  no  difficulty,  if  he 
can  afford  to  have  a small  oratory,  or  a room  set  apart  for 
the  purpose,  as  the  Synod  of  Thurles  recommends.® 

It  would  seem  from  the  first  Synod  of  Westminster,®  that 
in  England  permission  is  not  given  to  keep  the  Blessed  Sac- 
rament anywhere  without  a light.  It  would  be  impossible 
to  observe  the  same  strictness  in  Ireland,  where  the  priest  is, 
in  some  places,  so  badly  lodged.  At  the  same  time,  no  one 
doubts  that  every  priest  who  has  permission  to  keep  the 
Blessed  Sacrament  in  his  house,  should  aim  at  providing,  as 
far  as  circumstances  permit,  and  on  a scale  commensurate 
with  the  place  in  which  he  keeps  it,  everything  that  the 
rubrics  prescribe  for  its  custody  in  parish  churches. 

§ VIII. — Sanctissimae  Eucharistiae  particulas  frequenter  renovabit. 
Hostiae  vero,  sen  particulae  consecrandae  sint  recentes ; et  ubi  eas  coiise- 
craverit,  veteres  prime  distribuat,  vel  sumat. 

618.  The  rubric  prescribes  that  the  sacred  species  be  fre- 
quently renewed,  but  it  does  not  say  how  often,  or  does  not 
exactly  determine  after  what  interval  they  ought  to  be  re- 
newed. Accordingly,  this  interval  has  not  been  the  same 

2 Ibid.,  n.  19. 

^ Synod.  Thurl.,  loc.  cit.  n.  23. 

® De  SS.  Euch.  Sacramento, 


^ Ee  Eucharistia,  n.  20. 
^ De  Herdt,  n.  14,  iv. 

® Loc.  cit. 


§ 620,]  RENEWAL  OP  THE  SPECIES. 


247 


everywhere,  but  has  been  different  in  different  places,  having 
been  determined  by  particular  rituals  or  synodal  statutes.  It 
was  pretty  generally  fixed  at  eight  days,  or  at  most  fifteen 
days,  being  extended  in  only  one  or  two  instances  to  a month.^ 

*619.  St.  Charles  ordered  the  renewal  at  least  every  eight 
days,^  and  this  interval  is  fixed  by  Cavantus,^  and  by  tiio 
authority  of  tw’o  decrees : one  of  the  Congregation  of  Bish- 
ops,*^ and  the  other  of  the  Congregation  of  Rites.®  Tiie 
same  is  fixed  also  by  the  Synod  of  Thurles,.  which  sa\'s : Ne 
autem  diutius  asfeervatae  corrumpantur  particulae,  a parochis 
et  aliis  sacerdotibus  ad  quos  spectat  renovandse  sunt  octavo 
quolibet  die.”®  In  Ireland,  therefore,  there  can  be  no  doubt 
as  to  the  time  within  which  the  particles  ought  to  be  renewed. 

In  Belgium,  however,  according  to  the  “ Melanges  Theo- 
logiques,”  even  by  recent  statutes  that  have  received  the 
sanction  of  the  Holy  See,  an  interval  of  fifteen  days  is  per- 
mitted, unless  in  case  of  rainy  weather,  or  great  damp,  when 
the  renewal  is  required  to  be  more  frequent.^  Of  course  such 
a permission  cannot  be  acted  on  in  other  places  where  it  has 
not  been  given,  especially  seeing  that,  in  one  of  the  decrees 
cited  above,  the  Sacred  Congregation  expressly  declares  that 
the  renew^al  of  the  particles  should  not  be  deferred  for  fifteen 
days.® 

620.  Speaking  of  the  obligation  generally,  no  one  can  have 
a doubt  that  it  binds  sub  gravi,^  since  it  is  imposed  by  the 
Church  in  a matter  that  intimately  concerns  the  honor  and 
reverence  due  to  our  Lord  in  the  Holy  Sacrament.^  But  if 
it  be  asked  what  delay  would  amount  to  a mortal  sin,  we 
should  answer  in  accordance  with  the  opinion  of  Romsee,^® 
which  is  cited  and  adopted  by  De  Herdt.’^  1°  To  defer  the 
renewal  of  the  particles  for  fifteen  days  would  not,  we  think, 
exceed  a venial  sin,  unless  in  case  of  great  damp,  or  some 
other  cause  that  would  accelerate  the  corruption.  We  say, 
would  not  exceed  a venial  sin^^  because,  although,  of  course, 
it  is  no  sin  where  this  interval  is  permitted,  as  in  Belgium,  wo 

^ Cfr.  Martene,  De  Antiquis  Ecclesice  Bitibus,  lib.  i.  cap.  v.  art.  iii. 
n.  ix. 

2 Act.  Eccl.  Med.,  pars  iv.  Instruct.  Euch.  ^ De  custodia,  pag.  424. 

^ I’ars  ii.  tit.  x,  ri.  f),  lit.  (t). 

5 A|)ril,  1573,  apud  Caval.,  De  Asscrv.  SS.  Sacram.,  Deer.  xvii. 

^ 3 Sep.  1672,  in  Conchen.,  n.  2602.  **  De  Euch<iristia,  u.  17. 

7 jynie  4"'®  Caliier,  p.  527. 

* 5 April,  1573.  Vid.  Deer,  in  Appeiidiee. 

^ Ctr.  De  llerdt,  pars  ii.  n.  30,  i. 

Tom.  i.  pal's  i.  cap.  ii.  art.  xiv.  n.  8.  “ Loc.  cit. 


248 


SACRAMENT  OF  THE  EUCHARIST.  [cHAr.  XL 


would  uot  say  that  to  do  so  without  cause  is  free  from  all  sin 
where,  as  in  Ireland,  the  renewal  every  eight  days  is  pre- 
scribed by  a synodal  decree.  But  any  reasonable  cause  would 
justify  a delay  of  this  renewal  for  a few  days  longer,  e.  g., 
the  convenience  of  having  a number  of  communicants  to 
whom  the  particles  might  be  distributed,  the  convenience  of 
using  the  same  host  for  benediction  during  the  nine  days  of  a 
Novena,  etc.  In  a word,  we  think  it  is  plain,  from  the 
Belgian  statutes  above  referred  to,  that  a delay,  which  does 
not  put  off  the  renewal  for  more  than  fifteen  days,  cannot  be 
regarded  as,  per  se,  a materia  gravis  f otherwise,  these 
statutes  would  not  have  been  approved  at  Rome.  Besides, 
Gardellini,  or  his  continuator,  commenting  on  the  decree 
which  proliibits  the  consecration  of  bread  that  has  been  made 
three  months,  takes  occasion  to  ol)serve  regai'ding  the  renewal : 
Quod  si  ad  quindecim  dies  protrahatur  renovatio  non  id 
reprobandum  culpaeque  vertendum,  quia  hoc  intra  breve 
tempus  hand  formido  quod  sacrse  species  corrumpantur.’^  ^ 

2^  Te  defer  the  renewal  for  more  than  a month,  above  all 
in  damp  weather,  cannot  be  excused  from  mortal  sin.  Tliis 
may  be  justly  inferred  from  the  decrees  and  declarations 
already  cited.  It  may  be  added,  that  when  the  statutes  of 
the  Provincial  Council  of  Mechlin,  held  in  1607,  were  sub- 
mitted for  approval  at  Rome,  the  words,  “ singulis  mensibiis 
renoventur/’  whieh  were  in  the  statute  regarding  this  subject, 
were  struck  out,  and  the  words,  singulis  saltern  hebdoinadis,” 
inserted  in  place  of  them.^  It  is  no  excuse  that  the 
species  might  remain  unaltered  for  even  a much  longer  time 
than  a month,  for  the  law  is  founded  on  a general  presump- 
tion of  danger,  and,  therefore,  does  not  cease  to  bind  even 
in  cases  where  it  is  known  that  no  danger  exists.^  Besides, 
the  object  of  the  law  is  not  only  to  guard  against  this  danger, 
but  to  secure  that  reverence  for  the  holy  mystery  Avhich  is 
implied  in  the  frequent  renewal  of  the  sacred  species.'^ 

*621.  The  rubric  requires  not  only  that  the  consecrated 
particles  be  frequently  renewed,  but  also,  and  for  the  same 
reason,  that  the  particles  to  be  consecrated  shall  have  been 
recently  made.  But  how  recently,  it  does  not  determine.  It 
is  certain,  from  an  answer  of  the  Sacred  Congregation,-''’ 

* Annot.  in  Dea\,  S.  E.  C.,  16  Dec.  1826.  in  Gandaven.,  Queer,  i.  ad 
1 et  2,  n.  4623.  Meh  Theol.,  1.  c.  p.  526. 

^ Suarez,  De  Legihus,  lib.  in.  cap.  xxiii.  n.  6. 

Mel.  Theol.,  1.  c.  p.  528. 

® 16  Deer.,  1826,  in  Gandav.,  Queer,  i.  u.  4623. 


9 VIII.  6-22.]  RENEWAL  OF  THE  SPECIES. 


249 


that  it  is  not  lawful  to  consecrate  particles  that  have  been  made 
three  months,  and  the  annotator  holds  that  to  act  against  this 
decree  would  be  a grievous  sin.^  Within  this  limit  nothing  is 
-strictly  defined  on  the  subject.  St.  Charles  prescribes  that 
the  hosts  to  be  consecrated  be  not  older  than  twenty  days  at 
most,^  and  we  think  it  would  be  well  to  adopt  this  rule  in 
practice.  On  the  one  hand,  it  would  not  be  too  difficult  for  the 
priest  in  any  circumstances  to  get  his  supply  of  altar  breads 
renewed  ev^ery  third  week ; and  on  the  other,  by  doing  so, 
and  renewing  the  species  every  eight  days,  he  would  be  pretty 
sure  to  guard  against  all  danger  of  iiTeverence.^ 

622.  When  new  hosts  are  consecrated,  the  old  ones, 
according  to  the  rubric,  are  to  be  distributed  to  the  faithful 
who  may  be  for  communion  at  the  time,  or  to  be  consumed 
by  the  priest  himself.  The  ciborium,  or  pyxis,  ought  to  be 
purified  at  the  same  time.  The  same  reason  which  requires 
the  renewal  of  the  sacred  species,  holds  also,  as  is  plain, 
for  the  removal  of  the  minute  particles  that  may  remain  in 
the  ciborium. 

Various  methods  are  suggested  for  purifying  the  ciborium, 
which  is  done  by  the  priest  at  mass. 

I.  Having  collected  the  fragments  as  carefully  as  possible, 
with  the  index  finger  of  the  right  hand,  he  receives  them  by 
applying  the  finger  to  his  tongue,  or  by  bringing  the  frag- 
ments close  to  the  edge,  and  then  putting  the  ciborium  to  his 
mouth.  He  afterwards  pours  in  some  wine,  which  he  makes 
pass  round  the  interior  with  his  index  finger,  and  having  re- 
ceived this,  dries  the  ciborium  with  the  purificator.  This  is 
the  method  of  Gavantus,^  but  it  is  commonly  rejected  as 
inconvenient. 

II.  Having  distributed  the  large  particles  or  consumed 
them,  he  collects  the  fragments  in  the  ciborium  as  above,  and 
holding  it  with  his  left  hand  over  the  chalice,  makes  them 
fall  into  it  with  the  index  of  his  right ; he  then  takes  the 
wine  for  the  first  ablution  in  the  ciborium,  and  having  care- 
fully passed  it  round  the  interior  with  his  finger,  he  pours  it 
into  the  chalice,  after  previously  drying  the  finger.  This  is 
the  method  of  Merati.® 

III.  In  the  preceding  methods,  the  priest  is  supposed  to 


* Annotat.  in  Deer.  cit. 

* Act.  Eccl.  Med.,  pars  iv.  Instruc.  Euch.  $ Dc  custodia  SS.  Eucha- 
ristice,  pa^.  424. 

® Cfr.  M61.  Th6o].,  1.  c.  pag.  530.  ^ Pars  ii.  tit.  x.  n.  7,  lit.  (b). 

® In  Gav.,  1.  c.  n.  xxxii. 


250 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  XI. 


liave  received  the  Precious  Blood,  for  he  is  supposed  to  dis- 
tribute or  to  consume  the  larger  particles  before  collecting 
the  frao-ments  in  the  ciborium.  But  some  suggest  that  he 
should  collect  the  fragments  and  allow  them  to  fall  into  the 
chalice  before  he  receives  the  Precious  Blood,  so  that  he  may 
receive  them  along  with  it.  This  is  the  method  of  Quarti 
and  Coninck,  cited  by  the  Melanges  Theologiques,”^  and 
is  there  preferred  to  any  other.  We  think  this  method, 
however,  is  liable  to  serious  objections.  In  the  first  place,  it 
cannot  be  adopted  when  the  priest  has  to  distribute  or  to 
consume  any  large  particles  before  collecting  the  fragments, 
because  the  rubric  of  the  Missal  plainly  requires  that  he 
should  receive  the-  Precious  Blood  before  doing  so,  and  the 
decree  already  cited  still  more  clearly  requires  the  same,  since 
it  says  these  particles  are  to  be  consumed  ^^post  sutuptionem 
sanguinis  ante  purificationem.’^  ^ To  meet  this,  it  may  be 
said  that  the  priest  could  take  out  the  larger  particles,  and 
put  them  aside  on  the  corporal,  or  in  another  ciborium,  until 
he  has  received  the  Precious  Blood.  But  this  would  be  an 
additional  trouble,  and  even  still  he  would  have  to  dispose  of 
the  minute  fragments  that  might  be  left  by  those  particles  on 
the  corporal  or  in  the  other  ciborium.  The  method  then  could 
be  adopted  only  in  the  case  which  is  rather  the  exception 
than  the  rule,  that  is,  when  there  are  no  large  particles  in  the 
ciborium  to  be  purified.  Even  in  this  case,  though  we  would 
not  condemn  its  adoption  on  account  of  the  authority  in  favor 
of  it,  we  would  not  recommend  it,  for  we  think  it  more  in 
accordance  with  the  rubric,  that  the  priest  should  consummate 
the  sacrifice  by  receiving  the  Precious  Blood,  before  receiv- 
ing even  the  minute  fragments  that  had  been  consecrated  at 
another  time. 

IV.  Having  received  the  Precious  Blood,  and  consumed 
or  distributed  the  larger  particles,  he  gets  a little  wine  in  the 
chalice,  collects  the  fragments  in  the  ciborium,  and  makes 
them  fall  into  the  chalice  as  above.  He  then  gets  wine  in  the 
ciborium,  and  after  carefully  passing  it  round  the  interior, 
pours  it  into  the  chalice  j if  he  thinks  it  necessary,  he  may  re- 
peat this  a second'  or  a third  time,  or  he  may  use  his  index 
finger  in  applying  the  wine  to  any  part  of  the  interior.  He 
next  dries  the  ciborium  with  a purificator,  if  he  have  new  con- 
secrated particles  to  be  put  into  it ; and  having  put  them  in, 
collects  and  puts  into  the  chalice  the  fragments  they  may  have 


^ Loc.  cit.  p.  534. 


2 3 Sept.  1672,  in  Conchen,,  n.  2602. 


$ IX.  G25.]  PURIFICATION  OF  THE  CIBORIUM. 


251 


left  on  the  corporal.  He  then  takes  the  contents  of  the 
chalice  as  the  first  ablution,  and  proceeds  as  usual.  If  ho 
have  no  particles  to  put  in,  he  need  not  dry  the  ciborium  un- 
til after  the  second  ablution,  which,  like  the  first,  he  may  take 
in  the  ciborium,  to  be  poured  out  of  it  into  the  chalice.  In 
this  case  he  first  dries  the  chalice  and  then  the  ciborium. 

623.  We  prefer  this  last  mode  to  any  other  we  have  seen, 
and  we  know  it  is  found  in  practice  very  convenient  and  very 
effective.  It  agrees  in  substance  with  that  proposed  by 
Merati,  and  putting  together  what  De  Herdt  states  on  the  sub- 
ject,^ we  think  it  is  the  method  recommended  by  him.  But  it 
has  one  suggestion  that  is  not  made  by  either,  viz.,  that  a 
little  wine  be  poured  into  the  chalice  before  the  fragments  are 
made  to  fall  into  it.  The  object  of  this  is  to  prevent  the 
fragments  from  Mhering  to  the  bottom,  or  from  being  dis- 
persed round  the  sides  of  the  chalice  by  the  wine  that  is  after- 
wards poured  in  out  of  the  ciborium.^  Again  we  think  that, 
generally  speaking,  the  wine  poured  into  the  ciborium  may  be 
made  to  pass  over  the  whole  interior-  surface,  and  take  up  the 
minute  particles,  without  applying  the  finger,  and  hence  we 
have  said,  if  he  thinks  it  necessary.  But  if  he  uses  the  finger, 
he  should  dry  it  with  the  purificator  before  emptying  the  cibo- 
rium into  the  chalice,  otherwise  a drop  from  it  may  fall  on  the 
altar-cloth  or  on  the  corporal. 

624.  M.  Caron^  observes  that  very  often  the  ciborium  may 
be  purified  sufficiently  well  with  the  finger,  without  pouring 
in  wine,  if  only  a little  more  time  and  pains  be  taken.  Any 
one  who  makes  the  trial,  will  find  that  this  is  so ; and  when 
newly  consecrated  particles  are  to  be  put  into  the  ciborium 
immediately  after  it  is  purified,  it  is  a great  matter  to  be  able 
to  do  without  pouring  in  wine,  as  it  is  difficult  to  dry  the 
interior  so  perfectly  as  to  prevent  the  danger  of  particles 
adhering  to  it. 

$ IX. — Fideles  omnes  ad  sacram  Communionem  admittendi  smit, 
exceptis  iis  qui  justa  ratione  prohibentur.  Arcendi  autern  sunt  publice 
indigni,  quales  sunt  excoinmunicati,  inteidicti,  manifesteque  infanies,  ut 
meretrices,  concubinarii,  foDneratores,  magi,  sortilegi,  blaspheini,  et  alii 
ejus  generis  publici  })eccatore8,  nisi  de  eorum  puinitentia  et  emendatione 
constet,  et  publico  scaudalo  prius  satisfecerint. 

625.  According  to  this  rubric,  all  the  faithful  have  a right 


^ Pars  ii.  n.  30,  iv. 

® Cfr.  Vavasseur,  part  iv.  sect.  i.  chap.  ii.  art.  i.,  Manitre  de  donner 
la  Sainte  Communion,  n.  121,  in  nota. 

3 Lea  Cerimonies  de  la  Messe  Basse,  art.  xiv.  ^ i.  n.  129,  note. 


252 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  XI. 


to  be  admitted  to  Holy  Communion,  except  such  as  are  for 
just  reasons  excluded.  It  is  the  common  opinion  of  theo- 
logians, that  the  pastor  is  bound  to  give  communion  to  the 
members  of  his  flock,  not  only  when  the  precept  of  receiving 
it  actually  urges,  but  as  often  as  they  reasonably  ask  for  it : 

Quoties  rationabiliter  et  opportune  petunt.  It  is  for  the 
pastor  himself  to  judge  when  the  demand  is  reasonable,  tak- 
ing all  the  circumstances  into  account,  the  condition  of  the 
person,  the  preparation  required,  etc. 

626.  It  may  be  laid  down  as  a general  rule,  that  when  a 
priest  administers  communion  in  public,  he  should  administer 
it  to  all  who  present  themselves  to  receive  it.  But  there  are 
some  to  whom,  even  in  these  circumstances,  it  is  to  be  refused. 
Such  are  those  whom  the  rubric  here  points  out, — those, 
namely,  who  are  publicly  Tcnotvn  to  be  univorthy.  They  are  not 
to  be  admitted  to  Holy  Communion  in  any  circumstances,  until 
they  have  given  proof  of  their  repentance  and  amendment. 
They  have  no  claim  to  be  admitted.  By  their  exclusion  they  are 
merely  prevented  from  consummating  an  act  of  sacrilege ; 
and  even  their  reputation  cannot  suffer,  since  they  are,  by 
supposition,  public  sinners  5 and  on  the  other  hand,  great 
scandal  would  arise  from  admitting  them.  The  priest,  there- 
fore, is  bound  to  exclude  them.  According  to  some  theo- 
logians, he  might  administer  the  sacrament  to  save  his  own 
life,  provided  he  were  not  required  to  do  so  in  contempt  of 
religion.  St.  Liguori  for  a time  thought  this  opinion  probable, 
but  he  afterwards  rejected  it,  and  maintains  that  the  priest 
must  refuse  the  sacrament  to  the  notoriously  unworthy,  at 
the  risk  of  his  life,  even  when  contempt  is  not  intended.^ 

627.  The  chief  difficulty  here  is  in  determining  what  kind 
of  publicity  is  required  in  order  that  a person  be  a “ public  sin- 

ner”in  the  sense  of  the  rubric.  According  to  the  usual  dis- 
tinction of  theologians  and  canonists,  a crime  may  be  public  in 
three  ways.  1°  Bv  publicity  of  law  {publicitate  juris) — 
when  a person  juridically  accused  of  any  crime  confesses  it,  or 
is  convicted  of  it.  2°  By  publicity  of  fact  {publicitatefacii) 
— when  the  crime  has  been  committed  before  so  many,  that  no 
subterfuge  or  evasion  can  conceal  it.  3°  By  publicity  of 

fame”  {publicitate  famce) — when  the  crime  is  already  known 
to  the  greater  part  of  any  community,  or  to  so  many  that  it  is 
morally  certain  to  come  to  the  knowledge  of  the  community.^ 


Lib.  vi.  n.  49.  Dub.  5. 


$ IX.  629.] 


PUBLIC  SINNERS. 


253 


Various  rules  are  given  as  to  the  number  who  should  know  it, 
according  to  the  different  communities,  of  which  there  may  be 
question.  We  need  not  seek  for  mathematical  accuracy  in  a 
matter  of  this  kind,  and  Carriere  concludes  that  a ciime  may 
be  looked  on  as  public  in  any  community  when,  considering 
the  crime  itself,  the  persons  to  whom  it  is  known,  and  the 
community  of  which  there  is  question,  the  knowledge  of  it  is 
morally  certain  to  spread.^ 

In  practice,  therefore,  the  priest,  in  his  parish  or  district, 
must  take  all  the  circumstances  into  account,  and  decide  ac- 
cording to  the  best  of  his  judgment.  If,  all  things  considered, 
a doubt  still  remains  as  to  whether  a crime  has  been  committed, 
communion  is  not  to  be  refused.^  It  is  a well-known  principle 
of  canon-law,  that  one  is  presumed  to  be  innocent  unless  he  is 
proved  to  be  guilty  : ‘‘‘‘  Nemo  praesumitur  malus,  nisi  probetur 
malus.”^  When  the  doubt  regards,  not  the  commission,  but 
the  publicity,  of  a crime,  the  sacrament  should  not  be  refused 
in  public,  according  to  Lacroix.^  In  truth,  the  reasons  to  be 
presently  stated,  why  the  sacrament  is  not  to  be  refused  in 
public  to  an  occult  sinner,  may  be  applied  with  almost  equal 
force  here. 

628.  With  regard  to  the  proof  of  amendment  that  is  to  be 
required,  it  is  enough  if  it  be  publicly  known  that  the  person 
has  gone  to  confession,  has  abandoned  the  occasion  of  sin,  has 
made  restitution  or  satisfaction  where  due,  etc.  Here  also 
much  must  be  left  to  the  prudent  judgment  of  the  priest. 
But  it  may  be  observed  that  if  a person  has  been  living  in  the 
occa.sion  of  sin,  theologians  insist  that  he  shall  have  actually 
given  up  the  occasion  : no  other  proof  of  amendment  can  be 
accepted.®  In  doubt  about  the  amendment,  the  sacrament  is 
to  be  refused ; for  the  crime  being  once  certain,  the  amend- 
ment must  be  clearly  proved.® 

629.  If  one,  who  has  been  a public  sinner,  has  amended 
and  done  penance  in  private,  he  may  be  admitted  to  Holv 
Communion  in  private."^  This,  however,  must  be  understood  df 
one  who  is  prepared  to  make  public  reparation  as  soon  as  he 
can,  but  may  be  unable  for  a time  ,*  otherwise  it  is  plain  he 
would  not  have  the  requisite  dispositions.® 


^ Loc.  cit.  2 gj  Lig.,  lib.  vi.  n.  48.  Lacroix,  lib.  vi. 

pars  i.  II.  142. 

3 C.  Mandata,  6 apnd  Reiffenst.,  lib.  ii.  Decretal.,  tit.  xxiii.  De 
Prccsamptionibus,  n.  42.  ^ Loc.  cit.  ® St.  Lig.,  n.  47.  Lacroix, 

1.  c.  II.  141.  St.  Lig.,  I).  48.  " St.  Lig.,  n.  47. 

CIV  ■ 


254 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  xi. 


§ X. — Occultos  vero  peccatores,  si  occulte  petant,  etnon  eos  emendates 
agnoverit,  repellat;  non  autem  si  publice  petant,  et  sine  scandalo  ipsos 
pr£eterire  nequeat. 

630.  By  occult  sinners^’ are  here  understood  those  whose 
sins  are  not  public  in  any  of  the  ways  above  explained.^  If 
one  of  these  asks  for  Holy  Communion  in  private,  the  priest 
should  refuse.  We  suppose,  of  course,  that  the  priest  has 
certain  knowledge  that  the  person  has  been  guilty  of  grievous 
sin,  and  has  no  evidence  of  his  repentance.  The  reason  is 
obvious.  The  priest,  as  a general  rule,  is  bound  not  to 
administer  the  sacrament  to  one  whom  he  knows  to  be 
unworthy,  according  to  the  words  of  our  Lord:  ‘^Nolite 
dare  sanctum  canibus.”^  In  the  present  case  he  prevents 
an  act  of  sacrilege,  and  does  not  even  hurt  the  personas 
character. 

631.  If  the  priest  has  his  knowledge  only  through  the  con- 
fessional, he  cannot  make  use  of  it,  he  cannot  allow  it  to 
influence  his  conduct  in  any  way  towards  the  penitent.  He 
cannot  admonish  him,  or  refuse  him  communion  on  some 
other  pretext,  however  specious  j in  a word,  outside  the  con- 
fessional he  must  treat  him  exactly  as  he  would  if  that  know- 
ledge did  not  exist.  If  he  knows  it  from  another  source  as  well 
as  from  the  confessional,  his  knowledge  from  that  other  source 
must  be  morally  certain,  otherwise  he  cannot  act  on  it.^  If 
the  knowledge  be  derived  from  the  confession,  not  of  the 
person  who  asks  for  communion,  but  of  another,  the  confessor 
cannot  directly  use  the  knowledge  without  the  express  per- 
mission of  that  other.  He  may  use  it  so  far  as  to  ask  some 
general  questions  regarding  the  preparation  made,  etc.,  just  as 
he  might  use  it  in  interrogations  in  the  confessional.  Great 
prudence  and  caution,  however,  are  necessary  in  this  case.  It 
is  better  to  tolerate  the  sacrilege  than  expose  one^s  self  to  the 
least  danger  of  breaking  the  seal  of  confession.^ 

632.  If  an  occult  sinner  presents  himself  for  Holy  Com- 
munion in  public,  so  that  he  cannot  be  passed  over  without 
tlie  circumstance  being  observed  by  others,  and,  therefore, 
without  scandal,  the  rubric  here  directs^  and  theologians  are 
unanimous  in  teaching,  that  the  sacrament  is  to  be  administered 
to  him.  One  reason  commonly  assigned  is,  the  injury  which 
his  character  would  otherwise  suffer.  This  reason  of  itself 


^ Supra,  n.  627.  ^ Matt.  vii.  6.  Vid.  St.  Lig.,  n.  43. 

^ St.  Lig.,  lib.  vi.  n.  50,  in  fine,  n.  51,  et  n.  658. 

* Vid.  St.  Lig.,  n.  631,  Si  autem. 


$ X.  634.] 


OCCULT  SINNERS. 


255 


would  scarcely  suffice,  for  it  is  hard  to  believe  that  we  are  bound 
to  consult  for  the  reverence  due  to  our  Lord  in  the  sacrament 
less  than  for  the  character  of  a wretch  who  would  outrage  Him 
by  an  unworthy  communion.  But  very  serious  evils  might 
follow  from  allowing  the  priest  to  refuse  communion  in  public 
to  one  whose  unworthiness  he  knows  only  by  private  infor- 
mation. A power  of  this  kind  would  be  liable  to  great  abuse. 
The  priest,  after  all,  is  but  a man,  liable  to  be  deceived,  to  be 
influenced  by  passion,  prejudice,  ill-will,  etc.,  and  thus,  under 
the  plea  of  private  knowledge,  he  might  publicly  refuse  the 
sacrament  to  those  who  are  really  worthy.  The  fear  of  being 
thus  excluded  might  deter  many  from  approaching,  and  great 
spiritual  injury  would  result.  Again,  the  obligation  of  dis- 
criminating, weighing  the  evidence,  etc.,  would  be  an  almost 
intolerable  onus  on  the  priest,  and  a source  of  endless  scruples 
and  anxieties. 

It  is  for  these  reasons  chiefly,  according  to  St.  Liguori,^ 
and  not  merely  to  save  the  character  of  the  occult  sinner,  that 
our  Lord  has  been  pleased  to  yield  His  right,  and  allow  His 
sacred  body  to  be  profaned  by  the  unworthy  communicant, 
as  it  was  by  Judas,  to  whom  He  Himself  administered  th 
Eucharist  at  the  Last  Supper.  If  the  priest,  by  private  r' 
monstrance,  or  by  general  exhortation  before  administerin 
communion,  can  prevent  such  a one  from  approaching, 
ought  to  do  so,  but  he  cannot  go  beyond  this.^ 

It  is  not  permitted  to  administer  in  such  circumstances  a 
unconsecrated  particle ; for  although  this  might  prevent  the 
sacrilege,  it  would  be  the  cause  of  material  idolatry.^ 

633.  If  a person  be  guilty  of  a crime  which  is  not  public 
where  he  presents  himself  for  communion,  though  it  is  public 
in  another  place,  it  is  a disputed  question  whether  he  is  to  be 
regarded  as  an  occult,  or  as  a public  sinner.  Many  hold  that 
he  should  be  regarded  as  a public  sinner,  and  be  refused  the 
sacrament.  St.  Liguori,  however,  holds  that  he  is  to  be 
treated  as  an  occult  sinner,  unless  when  it  is  certain  that  his 
crime  will  soon  be  known  in  the  place  where  he  is.'* 

634.  A person  might,  through  mere  ignorance  or  simplicity, 
go  to  receive  communion  with  others,  though  not  prepared, 
e.  g.j  without  having  gone  to  confession,  though  conscious  of 
grievous  sin ; and  we  may  conceive  circumstances  in  which 


^ Loc.  cit.  n.  49,  in  fine,  et  n.  50. 

^ liened.  XIV.,  Syn.  Dicec.  lib.  vii.  cap.  xi.  n.  4. 

^ St.  Lig.,  n.  .59-61.  De  Lugo,  De  Hacramentis,  Disp.  viii.  n.  187. 
* Lib.  vi.  n.  46. 


256 


SACRAMENT  OF  THE  EUCHARIST.  [chap.  XI. 


the  priest  could,  without  any  danger  of  scandal,  pass  by  such 
a one,  or  gently  convey  to  him  that  he  should  withdraw. 

If  the  priest  be  in  any  case  perfectly  certain  that  he  can  do 
so,  we  see  no  reason  why  he  should  not ; for  the  rubric  here 
directs  communion  to  be  given  to  the  occult  sinner  who  pre- 
sents himself  in  public,  only  in  case  he  cannot  be  passed  over 
without  scandal.  The  case  is  a rare  one,  no  doubt,  but  we  have 
been  told  that  it  lias  occurred  sometimes  at  stations  for  confes- 
sion in  remote  country  districts,  where  communion  is  given  at 
intervals  during  the  day. 


$ XI. — Anientibus  prseterea,  seu  phreneticis  communicare  non  licet ; 
licebit  tamen,  si  quando  babeant  lucida  intervalla,  devotionem  osteu- 
dant,  dum  in  eo  statu  inanent,  si  nullum  indignitatis  periculuin  adsit. 


*635.  Communion  is  not  to  be  given,  in  any  circumstances, 
to  those  who  are  insane  and  who  have  never  had  the  use  of 
reason.^  If  they  have  lucid  intervals,  and  if,  during  these  in- 
tervals, they  desire  communion,  there  is  no  reason  wdiy  it  may 
not  then  be  administered  to  them,  since,  by  supposition,  they 
have  the  use  of  reason,  and  may,  therefore,  be  disposed  like 
any  of  the  other  faithful.  But  if,  after  such  a lucid  interval, 
in  which  a desire  of  communion  is  expressed,  the  insanity  re- 
urns before  the  sacrament  is  administered,  can  it  still  be  ad- 
oinistered  provided  there  be  no  danger  of  irreverence  ? The 
ords  of  the  present  rubric  leave  its  meaning  somewhat  ambig- 
.us;  but  all  doubt  as  to  what  should  be  done  in  practice,  is  re- 
moved by  the  common  teaching  of  theologians,  that  communion 
can  be  given  to  the  actually  insane  only  ^Tn  articulo  mortis.’’^ 
The  Catechism  of  the  Council  of  Trent  says : ‘‘  To  persons 
‘‘laboring  under  insanity,  and  at  the  time  incapable  of 
“ sentiments  of  piety,  the  sacrament  is  on  no  account  to  be 
“given.  If,  however,  before  they  become  insane,  they  evinced 
“ pious  and  religious  sentiments,  they,  according  to  the  de- 
“ cree  of  the  Council  of  Carthage,  may  be  admitted  to  its 
“ participation  at  the  close  of  life,  provided  there  be  no 
“ danger  to  be  apprehended  of  discharging  the  stomach,  or  of 
“ other  indignity  and  inconvenience.”^ 

*636.  Those  who  are  not  quite  bereft  of  reason,  but  whose 
reason  is  feeble,  who  are  simpletons  or  half  fools,  should  be 
admitted  to  communion  when  the  precept  urges,  as  well  as 
“ in  articulo  mortis,”  provided  they  have  sufficient  intelligence 
to  distinguish  it  from  ordinary  food,  but  not  oftener.^ 


St.  Lig.,  lib.  vi.  u.  302. 
Pars  ii.  cap.  vi.  n.  64. 


St.  Lig.,  n.  302,  in  fine. 
^ St.  Lig.;  n.  303. 


$ XII.  638.] 


FIRST  COMMUNION. 


257 


$ XII. — Ita  etiam  iis,  qui  propter  aetatis  imbecillitatem  nondum 
hujus  Sacramenti  coguitionem  et  gustum  habent,  administrari  non  debet. 

637.  According  to  the  usage  which  prevailed  in  the  early 
ages  of  the  Church,  the  Eucharist  was  administered  to 
infants  immediately  after  baptism,  and  frequently  besides  be- 
fore they  attained  the  use  of  reason.^  There  is  no  doubt  that 
they  are  capable  of  receiving  it,  and  that  it  would  confer  on 
them  au  increase  of  grace ; and  the  same  is  true  of  baptized 
adults,  who  have  never  had  the  use  of  reason.^  This  custom 
was  gradually  given  up,  and  for  more  than  five  centuries  has 
ceased  in  the  Latin  Church,  although  it  still  exists,  to  some 
extent,  in  the  Greek  Church.^ 

*638.  According  to  the  present  law,  which  is  expressed  in 
this  rubric,  communion  is  not  to  be  administered  to  children 
who  have  not  yet  attained  the  use  of  reason,  for  till  then  it  is 
plain  they  cannot  have  a sufficient  knowledge  of  this  divine 
sacrament.  They  would  seem  to  be  bound  by  the  precept  of 
communion,  as  expressed  in  the  decree  of  Lateran,  Omnis 
utriusque,  as  soon  as  they  attain  the  use  of  reason.  The 
words,  ^^postqiiam  ad  annos  discretionis  pervenerit,  ” are 
understood  to  impose  the  obligation  of  confession  on  those 
who  are  capable  of  committing  mortal  sin.  “■  It  may  be  laid 
down  as  a general  principle,”  says  the  Catechism  of  the 
Council  of  Trent,  ‘Hhat  children  are  bound  to  go  to  con- 
“ fession  as  soon  as  they  are  able  to  discern  good  from  evil, 
“ and  are  capable  of  malice.”  ^ Now,  the  words  of  the  canon 
evidently  apply  to  communion  as  well  as  to  confes"’"’ 
Hence,  St.  Antoninus  and  other  theologians,  cited  V 
Liguori,®  maintain  that  children  are  bound  by  both  precep 
at  the  same  age,  though  the  communion  may  be  deferred  for 
some  time,  as  tlie  decree  itself  expressly  permits,  if  the  con- 
fessor judges  it  expedient.  This  view  is  strongly  urged  by 
a writer  in  the  ‘^Analecta  Juris  Pontificii. 

But  the  more  })robable  opinion,  and  that  which  agrees 
best  with  the  practice  of  the  Church,  does  not  bind  thun 
to  communion  as  early  as  they  are  bound  by  the  precept  of 
confession,  but  gives  them  a longer  time  to  prepare,  and 


* Martene,  De  Ant.  End.  Pit.,  lib.  i.  cap.  i.  art.  xv.  n.  xi.  xii.  Bencd. 
XIV,  De  Synod.  Dioec.,  lib.  vii.  cap.  xii.  n.  1. 

8t.  Lig.,  n.  301.  Vid.  de  Uugo,  De  Eudtaristia,  Disp.  xiii.  sect.  ii. 
® liened.  XIV,  1.  c.  * Infra,  cap.  xiii.  § i. 

® I'ars  ii.  cap.  v.  ii.  44. 

® Luc.  cit.  ’ V*"®  S6rie,  pag.  352,  Communion  des  enfanU. 


258 


SACRAMENT  OF  THE  EUCHARIST.  [cHAr.  XI. 


would  tlius  interpret  the  annos  discretionis  ” for  communion 
as  later  than  the  “annos  discretionis^^  for  confession.^ 

*639.  No  precise  age  is  fixed  for  the  obligation,  but  it  is 
laid  down  as  a general  rule  that  children  are  not  bound  be- 
fore the  age  of  nine  or  ten,  and  that  their  communion  should 
not  be  deferred  beyond  the  age  of  twelve,  or,  at  most,  four- 
teen. It  is  said,  “ as  a general  rulej^  for  some  may  show  so 
much  intelligence,  and  be  so  well  instructed,  as  to  be  bound, 
or  at  least  to  be  admissible  at  an  earlier  age  5 and,  therefore, 
those  pastors  are  reprehensible,  who  refuse  communion  indis- 
criminately to  all  children  under  a certain  age.^  “ The  age 
“ at  which  children  should  be  admitted  to  communion,”  says  the 
Catechism  of  the  Council  of  Trent,  “ no  one  can  better  deter- 
“ mine  than  the  father  and  confessor,  for  it  is  theirs  to  examine 
“ and  to  inquire  from  the  children  whether  they  have  acquired 
“ any  knowledge  of,  and  experience,  a relish  for,  this  admira- 
ble sacrament.”^ 

*640.  There  is  no  doubt,  however,  that,  in  danger  of 
death,  the  Eucharist  is  to  be  administered  to  children  who 
have  attained  the  use  of  reason,  though  they  may  not 
yet  have  reached  the  age  at  which  they  would,  in  the  ordi- 
nary course,  make  their  first  communion.'*  They  are  bound 
by.  divine  precept  to  receive  the  viaticum  if  they  have  sense 
enough  to  distinguish  the  Eucharist  from  other  food.®  Ac- 
cording to  Benedict  XIV,  it  is  to  be  administered  to  children 
in  danger  of  death,  if  they  have  sufiicient  maturity  of  judg- 
ent  to  distinguish  it  from  common  and  material  food — or,  as 
fterwards  expresses  it,  if  they  have  sufiicient  intelligence 
believe  and  adore  our  Lord  under  the  sacramental  species. 
The  bishop,  he  says,  may  compel  pastors  to  administer  it  to 
them  . . . . “ Si  eos  compererint  tan  tarn  assecutos  judicii 
“ maturitatem  ut  cibum  istum  coelestem  et  supernum  a com- 
“ muni  et  materiali  discernant ; ” ® or  to  those  . . . “ quos 
“ iidem  parochi  diligenti  prsernisso  examine,  tanta  compere- 
“ rint  pollere  ingenii  perspicacia  ut  latentem  sub  speciebus 
“ sacramentalibus  Christum  et  firmiter  credant  et  reverenter 
“ adorent.” 


^ St.  Lig.,  n.  301,  Secunda  Sententia.  Billuart,  De  Eucharistia, 
Dissert,  vi.  art.  i.  § iii.  ^ St.  Lig.,  ibid.,  Sed  hie  dubilatur. 

Vid.  Benedict  XIV,  De  Syn.  Dioec.,  lib.  vii.  cap.  xii.  n.  2. 

Pars  ii.  cap.  iv.  n.  63. 

Benedict  XIV,  1.  c.  n.  3.  De  Lugo,  Disp.  xiii.  sec.  iv.  n.  37.  St. 
Lig.,  1.  c.  Dub.  2,  in  fine.  ® De  Lugo,  loc.  cit.  n.  39. 

^ Loc.  cit.  n.  1.  ^ Loc.  cit.  n.  3. 


$ XII.  643.] 


FIRST  COMMUNION. 


259 


*641.  By  comparing'  these  two  sentences,  it  may  be  seen 
that,  in  the  mind  of  Benedict  XIV,  to  distinguish  the  Eucha- 
rist from  common  food,  is  to  believe  in  the  real  presence  of 
our  Lord,  and  adore  Him  under  the  sacramental  species.  De 
Lugo^  also  conveys  clearly  enough  that  this  is  the  sense  in 
which  he  uses  the  expression  j and  the  Catechism  of  the 
Council  of  Trent,  in  the  passage  already  cited,^  plainly 
teaches  that  this  is  the  sense  in  which  the  expression  ought 
to  be  understood.  In  doubt  about  the  capacity  of  a child, 
theoloi>fians  are  not  agreed  as  to  whether  the  viaticum  should 
be  administered  or  withheld.  De  Lugo  thinks  it  may  be 
iid ministered,  but  that  there  is  no  obligation  of  administering 
it.^  Bouvier  would  be  in  favor  of  administering  it.^ 

642.  There  is  no  more  important  duty  of  the  pastor  than 
that  of  preparing  the  children  of  his  parish  for  their  first  com- 
munion. A fervent  first  communion  is  often  followed  by 
frequent  participation  of  the  sacraments  and  a steady  perse- 
verance in  virtue  j while,  on  the  other  hand,  it  is  hardly 
possible  that  those  who  do  not  receive  communion  till  long 
after  the  age  when  the  passions  are  fully  developed,  or  who 
receive  it  without  due  preparation,  should  persevere  amidst 
the  temptations  to  which  youth  is  exposed.®  The  Council  of 
Trent  teaches  that  this  spiritual  food  is  given  to  us  as  an 
“ antidote,  whereby  we  may  be  freed  from  daily  faults,  and 
“ be  preserved  from  mortal  sins.”®  Hence,  there  are  number- 
less decrees  of  provincial  and  diocesan  synods,  in  which  the 
attention  of  pastors  is  specially  directed  to  this  important 
duty.  The  Melanges  Theologiques  cites  several  decrees 
of  synods  held  in  France  and  Belgium;  and  a decree  of  the 
Synod  of  Thurles  also  directs  special  attention  to  it.® 

643.  We  have  already  seen  that  the  age  at  which  children 
may  be  admitted  to  first  communion  is  not  fixed,  and  depends 
very  much  on  the  degree  of  intelligence  and  the  state  of 
j)reparation  shown  in  each  case.®  But,  at  least  it  is  certain 
that  no  child  who  has  attained  the  use  of  reason  should  be 
excluded  from  the  pre})aratory  instructions.  The  time  and 
manner  of  giving  these  instructions  must  depend,  to  some 
extent,  on  local  circumstances.  The  Synod  of  Thurles^® 

^ Loc.  cit.  n.  36.  ® Supra,  n.  579.  ^ Loc.  cit.  n.  43,  44. 

* De  Eucliaristia,  cap.  vi.  art.  i.  Notanda  circa  Viaticum,  n.  2°. 

^ Vid.  St.  Lig.,  lib.  vi.  ri.  193.  ® Sess.  xiii.  cap.  ii.  Water- 

worth’s  translation.  1''“  Sdrie,  3"*®  Cahier,  p.  293 

et  seq.,  et  ii"™®  S4rie,  2"™®  Cahier,  p.  266,  et  seq. 

“ De  Eucharistia,  n.  22.  ^ Supra,  u.  639.  Loc.  cit. 


260 


SACRAMENT  OF  THE  EUCHARIST.  [cHAP.  XI. 


directs  that  some  days  be  devoted  to  them  every  year  during 
the  summer  season.  In  the  country  parishes  of  Ireland,  the 
children  could  hardly  attend  at  any  other  time,  on  account 
of  the  distance  of  many  of  them  from  the  church,  and  the 
general  severity  of  the  weather. 

644.  There  ought  to  be,  in  every  parish,  a confraternity 
of  the  Christian  doctrine,  the  members  of  which  are  charged 
with  the  duty  of  catechising  children.  This  confraternity  is 
earnestly  recommended  to  the  bishops  of  the  Church  by  Pope 
Innocent  XI,  in  an  encyclical  letter,  16  Junii,  1686.  It  is 
enriched  with  many  indulgences ; and  special  facilities  are 
granted  for  its  establishment  in  every  parochial  church.^ 
Such  a confraternity,  properly  organized  and  directed,  would 
lighten  very  much  the  labor  of  the  priest,  and  enable  him, 
without  much  difficulty,  to  ascertain  those  who  might  be 
admitted  to  first  communion.  It  would  be  eas}^  to  form  these 
into  a separate  class,  or  into  two  or  more  classes,  according 
to  their  degrees  of  proficiency.  Select  members  of  the  con- 
fraternity could  be  charged  with  the  care  of  these  classes, 
and  a few  instructions  from  the  priest  would  then  suffice  to 
complete  the  preparation  of  the  more  advanced.  It  is  only 
by  adopting  some  such  plan  that  the  priest,  in  a populous 
parish,  can  at  all  perform  the  duty. 

645.  It  is  well  to  give  as  much  solemnity  as  possible  to 
the  ceremony  of  first  communion.  This  exterior  solemnity  is 
not  only  a help  to  devotion  at  the  time,  but  serves  to  fix  the 
event  in  the  memory  j and  there  can  be  no  doubt  that  the 
remembrance  of  the  day  of  one’s  first  communion  often  pro- 
duces a most  salutary  effect  in  after  life.  The  Synod  of 
Thurles  expressly  directs^  that  the  mass  at  which  first  com- 
munion is  administered,  be  celebrated  with  the  greatest 
possible  solemnity. 

It  must,  of  course,  be  left  to  the  zeal  and  prudence  of  the 
pastor  to  regulate  the  details  according  to  circumstances.  The 
decorations  of  the  altar,  the  vestments,  the  number  of  lights, 
etc.,  etc.,  may  be  such  as  are  used  on  great  festivals.  The 
communicants  should  be  dressed  in  their  best  attire.  In 
many  places,  according  to  a laudable  custom,  the  female 
children  are  dressed  in  white.  Provision  must  be  made,  also, 
for  carrying  out  the  separation  of  the  sexes  prescribed  in  a 
preceding  rubric.^ 


‘ Vid.  Bouvier,  Traite  des  Indulgences^  II™®  Partie,  cap.  i.  art.  ii.  § L 
except.  2°.  ^ cit.  ^ Supra,  n.  591. 


$ XII.  646.] 


FIRST  COMMUNION. 


261 


646.  The  first  conimunion  of  children  is  usually  fixed  to 
take  place  within  the  Paschal  time.  Tliough  many  of  them, 
according  to  what  has  been  said,^  may  not,  in  strictness,  be 
bound  b3^  the  Paschal  precept,  there  is  always  a considerable 
number  who  are  so  bound,  and  who  have  thus  an  opportunity 
of  complying  with  the  obligation.  Hence,  in  many  of  those 
synods  cited  by  the  Melanges  Theologiques,”^  it  is  expressly 
directed  that  the  first  communion  should  take  place  in 
Paschal  time. 

When  this  first  communion  is,  at  the  same  time,  the  fulfil- 
ment of  the  Paschal  precept,  it  can  be  administered  only  by 
the  parish  priest,  or  with  his  consent.^  In  some  of  the 
statutes  referred  to,  as,  e.  g.,  those  of  Ghent, ^ it  is  forbidden, 
in  general  terms,  and  without  any  limitation,  to  admit  a 
child  to  first  communion  without  the  leave  of  the  parish  priest 
or  the  ordinary.  In  dioceses  where  such  regulations  exist, 
they  should,  of  course,  be  observed.  But,  according  to  the 
common  usage  at  pi  esent,  the  leave  of  the  parish  priest  or 
ordinary  is  not  required  for  first  communion,  or  for  any  other, 
unless  it  be  the  Paschal  communion,  or  the  viaticum.^ 

‘ Supra,  n.  638.  ^ Loc.  cit.  ^ Vid.  infra,  cap.  xiii. 

■*  Apud  Melanges  Theol.,  II*’™®  Serie,  p.  267. 

Vid.  St.  Lig.,  n.  235,  236. 


CHAPTER  XII. 


ORDER  OF  ADMINISTERING  HOLY  COMMUNION:  ORDO 

ADMINISTRANDI  SACRAM  COMMUNIONEM.” 

$ I. — Sacerdos  igitur  Sanctissimam  Eucharistiam  ministraturus, 
Hostiis,  seu  Particulis  pro  populi  multitudine  consecratis,  vasculoque 
uno  vel  pluribus,  decenti  et  commodo  loco  expositis,  cum  vino  et  aqua 
ad  purificationem  eorum  qui  Communiouem  sumpserint,  et  ante  eos  linteo 
mundo  extenso,  lotis  prius  manibus,  et  superpelliceo  indutus,  ac  desuper 
stola  colons  Officio  illius  diei  convenientis,  praecedente  Clerico  seu  alio 
ministro,  procedit  ad  Altare  manibus  junctis,  et  accensis  cereis,  facta 
prius  et  postea  genuflexione,  extrahit  pyxidem,  et  illam  super  corporale 
depositam  discooperit. 

647.  Priests  alone  are  the  ordinary  ministers  of  the 
Eucharist.  According  to  the  ancient  discipline  of  the  Church, 
and  while  holy  communion  was  administered  under  both 
species,  deacons  also  acted  as  ministers,  and  they  are  in  fact, 
by  their  ordination,  comministri  et  co-operatores  corporis  et 

sanguinis  Domini.”  ' They  usually  assisted  the  bishop  or 
priest  who  administered  the  host,  while  they  immediately  after 
presented  the  chalice  5 but  they  sometimes  administered 
both.^ 

According  to  the  present  discipline,  deacons  can  administer 
the  Eucharist  only  in  case  of  necessity.^  They  may  be  com- 
missioned to  do  so  by  the  bishop  or  parish  priest,  when  no 
priest  can  be  conveniently  had  5 or,  if  there  be  question  of 
the  viaticum,  they  can  administer  it  in  the  absence  of  a priest, 
without  any  commission.^  These  cases,  however,  must  be  of 
rare  occurrence,  for,  as  De  Lugo  observes,®  a deacon  is  seldom 
found  where  there  is  no  priest. 

*648.  When  the  sacrament  is  about  to  be  administered, 
care  must  be  taken  in  the  first  place  that  there  be  a sutficient 
number  of  consecrated  particles  for  all  who  are  to  communi- 
cate. The  particles  should  be  round,  not  square,  or  of  any 

^ Pontif.  Rom.,  De  Ord.  Diaconi.  ® Catal.,  tit.  iv.  cap.  ii. 

$ i.  n.  vii.  viii.  ^ Sac.  Rit.  Cong.,  25  Febr.  1777,  in  Ord. 

Min.  Ohserv.,  n.  4379. 

St.  Lig.,  lib.  vi.  n.  237.  De  Lugo,  Disp.  xviii.  $ i.  n.  27. 

^ Loc.  cit. 


$ I.  650.] 


PURIFICATION  OF  THE  LAITY. 


263 


other  shape.^  In  size  they  should  be,  at  the  very  least,  an 
inch  in  diameter,  as  a particle  of  less  size  can  hardly  be  ad- 
ministered without  bringing  the  fingers  into  contact  with  the 
tongue  of  the  communicant.^  There  is  a very  convenient 
instrument  by  which  they  are  cut  at  once  to  the  proper  form, 
and  which  no  sacristy  should  be  without.  It  is  a useful  pre- 
caution, after  cutting  them,  to  shake  them  gently  on  a piece 
of  linen  or  white  paper,  so  as  to  free  them  from  the  minute 
fragments  that  often  adhere  loosely  to  the  edges.  De  Herdt^ 
recommends  the  use  of  a sieve  or  some  other  such  instrument 
for  the  purpose. 

649.  The  rubric  here  directs  that  there  be  prepared,  in  a 
convenient  place,  one  or  more  vessels  containing  wine  and 
water  for  the  purification  of  the  communicants.  The  rubric 
of  the  Missal  also  directs  how  the  purification  is  to  be  ad- 
ministered to  those  who  receive  communion  intra  missam  : 

Minister  autem  dextra  manu  tenens  vas  cum  vino  et  a(jua, 

sinistra  vero  mappulam  aliquanto  post  Sacerdotern  eis 
‘^porrigit  purificationem  et  mappulam  ad  os  abstergendum.^’^ 

We  have  seen,  above,  the  instructions  of  St.  Charles 
regarding  this  purification.®  Baruffaldi,®  also,  supposes  that 
it  takes  place,  and  observes  that  there  should  be  two  vessels, 
one  of  water,  the  other  of  wine,  so  that  the  communicants 
may  have  a choice,  as  some  of  them  might  not  wish  to  take 
wine.  Benedict  XIV  supposes  the  same,  and  shows  that  it 
was  introduced  to  enable  the  communicant  more  easily  and 
more  effectually  to  swallow  the  least  fragment  of  the  Sacred 
Host  that  might  remain  in  the  mouth,  and  not,  as  was  main- 
tained by  De  Vert,  by  way  of  substitute  for  the  chalice  when 
it  was  withdrawn.’’' 

650.  There  are  few  places,  however,  in  which  it  has  not 
completely  fallen  into  disuse.  De  Herdt  testifies  for  Bel- 
gium. Citing  Janssens,  he  says  it  has  been  given  up  for 
many  just  reasons — the  danger  of  effusion,  the  poverty  of  the 
churches,  the  difficulty  of  presenting  it  to  each  when  there  is 
a crowd  of  communicants,  the  nausea  some  would  feel,  etc., 
etc.®  M.  Caron  testifies  the  same  for  France  f and  it  is 


* 8t.  Lig.,  n.  205.  De  Herdt,  pars  iff.  n.  4.  i.  Cfr.  Synod.  Thurl., 
De  Euch.  11.  32.  2 yj,p  infra,  n.  687. 

3 Pars  ii.  n.  30,  iv.  in  fine.  Hit.  Cel  Miss.,  tit.  x.  n.  6,  in  fine. 

^ Supra,  n.  593.  e 'pit.  xxiv.  n.  13,  et  seq. 

’ De  Sacrif.  Miss.,  lib.  ii.  cap.  xii.  4,  5.  * Pars  ii.  n.  28,  i.  in  fine 

^ Ceremonies  de  la  Messe  Basse,  art.  xiv.  n.  137. 


264  ORDER  OF  HOLY  COMMUNION.  [chap.  xn. 

entirely  unknown  in  Ireland,  England,  and  America.  Merati, 
in  his  commentary  on  the  rubric  of  the  Missal  above  cited, 
states  that  the  custom  is  observed  only  in  some  churches.^ 
It  would  seem  from  a note  in  the  ‘^Ceremonial  des  Eveques 
“ Explique,”  that  at  present  the  custom  is  not  observed  even  in 
Rome,^  and  the  same  may  be  inferred  from  the  fact  that  Bal- 
deschi,  in  his  instructions  on  the  ceremonies  to  be  observed  in 
administering  communion,^  is  entirely  silent  on  the  subject. 
In  many  places,  however,  the  rubric  is  still  observed  at  a 
mass  of  ordination — the  purification  being  presented  immedi- 
ately after  communion  to  those  who  have  received  orders.^ 
There  is  nothing,  it  must  be  confessed,  in  the  wording  of 
the  rubric,  to  imply  that  it  is  not  as  binding  as  any  other,  nor 
can  it  be  maintained  that  a contrary  custom  suffices  of  itself 
to  remove  the  obligation  of  a rubric.®  Yet  it  seems  as  if  an 
exception  must  be  admitted  in  regard  to  the  present  rubric. 
It  is  hard  to  conceive  that  the  contrary  custom  could  have 
prevailed,  as  it  has  prevailed,  without  at  least  that  construc- 
tive consent  of  the  legislator,  which  would  suffice  to  remove 
the  obligation.®  In  fact,  this  consent  appears  to  be  implied 
in  a recent  answer  of  the  Sacred  Congregation.’’’  Being  ask- 
ed whether  it  would  be  expedient  to  introduce  into  the  dio- 
cese of  LuQon  the  observance,  at  least  at  the  communion  of 
the  clergy,  of  what  is  prescribed  in  the  rubrics  regarding  the 
purification,  the  Sacred  Congregation  answered  so  as  to  allow 
the  existing  usage,  according  to  which  there  was  no  purification, 
to  be  retained.®  At  all  events,  the  reasons  above  mentioned 
by  De  Herdt  show  that  it  would  be  inexpedient  to  revive 
its  observance,  where  it  has  already  fallen  into  disuse.® 

651.  The  linen  cloth  which  the  rubric  here  directs  to  be  ex- 
tended before  the  communicants,  is  for  the  purpose  of  receiv- 
ing any  particle  or  fragment  which  might  accidentally  fall 
while  the  priest  is  administering  the  sacrament.^®  It  is  usual- 
ly attached  to  the  altar  rails,  and  is  held  by  the  communicant 
in  both  hands,  while  the  priest  puts  the  Sacred  Host  into  his 


* Nov.  Ohs.  et  Addit.,  etc.,  n.  xxxiv. 

2 Lib.  ii.  cap.  xxix.  n.  3,  note  (3). 

® Esposizione  delle  Sacre  Ceremonie,  etc.,  parte  ia,  capo  iii. 

* In  Rome,  according  to  present  usage,  there  is  no  purification  even 

at  a mass  of  ordination.  ® Vid.  chap.  i.  n.  55,  et  seq. 

® Chap.  i.  n.  51,  52. 

’’  12  Aug.,  1854,  in  Lucionen.,  ad  20  et  ad  24. 

® Vid.  Deer,  in  Appendice. 

9 Vid.  Mdl.  Theol.,  VI"'®  Serie,  4*"®  Cahier,  pp.  544,  et  seq. 

Baruff.,  tit.  xxiv.  n.  16.  Catal.,  cap.  ii.  $ i.  n.  iii. 


$ I.  652.] 


COMMUNION  CLOTH. 


265 


moutli.  It  is  evident  from  the  purpose  for  which  it  is  intend- 
ed, that  it  should  be  held  extended  horizontally  under  the 
chin.  St.  Charles,  in  his  instructions,  directs  that  it  be  held, 
not  by  the  communicant,  but  by  two  clerics,  and  held  so  that 
it  may  extend  under  the  ciborium  and  the  priest’s  hands,  as 
well  as  under  the  chin  of  the  communicant.^  There  is  cer- 
tainly good  reason  for  this  precaution,  for  particles  may  easily 
fall  outside  the  communion  cloth  when  it  does  not  extend 
under  the  pyxis. 

But  as  it  is  unusual  for  clerics  to  hold  the  cloth  unless  for 
the  communion  of  the  clergy,  other  expedients  have  been  sug- 
gested. One  is  to  hold  the  patena  between  the  index  and 
middle  finger  of  the  left  hand,  which  holds  the  ciborium. 
This  is  recommended  by  Possevin  and  Corsetti.^  But  the 
Sacred  Congregation,  being  consulted  on  the  subject,  forbade 
this  use  of  the  patena.^  It  allows  a priest,  however,  to  hold 
it  under  the  chin  at  a general  communion  given  by  dignita- 
ries.^ Merati  would  permit  it  to  be  held  in  like  manner  by 
the  deacon  when  communion  is  given  at  solemn  mass.® 
Cavalieri  disapproves  of  this  opinion  of  Merati,  and  would 
confine  the  use  of  the  patena  strictly  to  a general  communion 
administered  by  a dignitary,  as,  e.  g.,  on  a great  festival  in 
cathedral  or  collegiate  churches,  where  both  clergy  and  laity 
communicate.®  The  Sacred  Congregation  having  been  con- 
sulted, decided  that  the  opinion  of  Merati  may  be  followed.’^ 
It  also  sanctions  the  use  of  a silver  plate  or  dish  placed  on 
the  communion  cloth  at  the  grating  in  giving  communion  to 
nuns.® 

Quarti  recommends  the  priest  to  hold  the  ciborium  itself 
under  the  chin  of  the  communicant,®  but  this  would  be  to 
avoid  one  danger  by  incurring  another  and  a greater  one,  for 
the  particles  would  be  thus  exposed  to  the  breath  of  the  per- 
son receiving.  Besides,  as  is  observed  by  the  ‘‘Melanges 
Theologiques,”^®  it  would  be  hardly  possible  to  hold  the  cibo- 
rium in  this  way  on  account  of  its  shape  and  the  usual  position 
of  the  communicant.  t 

*652.  We  must,  then,  be  satisfied  in  ordinary  cases  with  the 

* Act.  Eccl.  Med.,  pars  iv.  Instr.  de  Sac.  Com.,  p.  606. 

2 Apud.  M61.  Theol.,  1.  c.  p.  532. 

3 12  Au".,  1854,  in  Lucionen.,  ad  21. 

3 Sept.,  1661,  in  Andrien.,  n.  2127.  ® Pars  ii.  tit.  x.  n.  liv. 

® Cap.  iv.  De  Comm.  Fidel.,  Deer.  viii.  n.  i. 

12  Aug.  1854,  in  Lucionen.,  ad  20.  ® Deer.  eit.  ad  23. 

2 Cit.  apud  Caval.,  1.  c.  n.  ii.  Loe.  eit.  pag.  533. 


266 


ORDER  OF  HOLY  COMMUNION.  [cHAP.  xn. 


provisions  of  the  rubric  j and  it  is  for  the  priest  to  take  care 
that  they  be  carried  out,  so  as  to  guard,  as  far  as  possible, 
against  the  danger  of  allowing  the  minutest  fragment  to  fall 
on  the  ground.  This  is,  in  substance,  wbat  the  Sacred  Con- 
gregation tells  us  in  answer  to  a question  on  the  subject.^ 
Some  recommend  that  the  top  of  the  altar  rails  be  of  consider- 
able width,  so  that  the  communion  cloth  may  rest  extended 
on  it.  There  is  no  doubt  that,  by  this  arrangement,  a frag- 
ment that  may  fall  is  more  easily  recovered  than  when  each 
one,  after  receiving,  allows  the  cloth  to  drop  towards  the 
ground.^  At  least  the  communicants  should  be  instructed  to 
keep  the  cloth  properly  extended,  and  the  priest  should  be  care- 
ful, in  administering  each  particle,  to  adopt  the  precautions 
recommended  below. ^ 

When  there  is  a great  number  of  communicants,  as  on  the 
occasion  of  a Jubilee,  a Mission,  or  the  like,  benches  furnish- 
ed with  communion  cloths  may,  according  to  a decision  of  the 
Sacred  Congregation,'^  be  placed  outside  the  sanctuary,  on 
each  side  of  the  altar  rails.  They  may  be  arranged  in  rows, 
straight  or  circular,  as  is  found  convenient,  but,  besides  the 
lights  on  the  altar,  there  should  be,  at  the  ends  of  the  space 
thus  occupied,  at  least  two  candelalwa  lighted  while  commun- 
ion is  being  distributed.^ 

653.  Notwithstanding  the  precautions  taken,  it  may  still 
happen  that  a whole  particle  or  a minute  fragment  will  fall 
on  the  floor  or  on  the  dress  of  one  of  the  communicants.  The 
rubric  of  the  Missal  provides  for  the  case  in  which  it  falls  on 
the  floor.  It  is  to  be  reverently  taken  up,  and  the  place 
where  it  fell  to  be  washed  and  scraped  a little : what  is  thus 
scraped  off  being  afterwards  thrown  into  the  sacrarium.® 
Collef^  observes  that  the  place  where  it  fell  should  be  mark- 
ed, and  covered  with  something  clean,  that  it  may  not  be 
trodden  on  until  it  can  be  scraped  as  directed.®  The  rubric® 
also  prescribes  that,  if  it  falls  outside  the  corporal,  on  the  altar 
cloth,  or  any  other  linen,  the  linen  should  be  carefulW  washed, 
and  the  water  thrown  into  the  sacrarium.  If,  therefore,  the 
priest,  in  giving  communion,  observes  that  any  fragment  has 


i Deer,  citat.,  ad.  22.  ^ Vid.  Mel.  Th6ol.,  1.  c.  pag.  536. 

3 Vid.  infra,  ^ vii.  26  Mar.,  1859,  in  Tamovien.,  n.  5285. 

® Vid.  Deer.  eit.  in  Append. 

® Pars  iii.  tit.  x.  rub.  15.  De  Defectihus. 

Traite  des  Saints  Myst^res,  ehap.  xiv.  n.  15. 

® Cfr.  St.  Lig.,  lib.  vi.  n.  250. 


5 Loe.  eit. 


$ I.  656.] 


CASE  OF  A PARTICLE  FALLING. 


267 


fallen  on  the  cloth,  he  should  immediately  take  it  up,  and, 
at  the  same  time,  note,  as  well  as  he  can,  the  spot  where  it 
fell,  so  that  it  may  be  washed  as  the  rubric  directs.^ 

654.  Should  a particle  fall  on  the  dress  of  one  of  the  com- 
municants, the  priest  ought  at  once  to  take  it  upj  but  should 
it  fall  inside  the  dress  of  a female,  he  ought  to  direct  herself 
to  take  it  up.^  • He  must  take  care,  however,  to  avoid  any- 
thing that  would  excite  disturbance  or  alarm.  If  the  particle 
cannot  easily  be  found,  or  if  it  be  a minute  fragment  that  is 
not  easily  seen,  he  may  direct  the  person  to  withdraw  quietly 
to  the  sacristy,  or  some  other  private  place,  and  search  for  it, 
and  having  found  it,  either  consume  it  or  bring  it  to  the 
chm’ch.  These  are  the  instructions  of  Collet,^  who  discusses 
several  cases  that  may  arise. 

655.  He  observes  that  if  the  priest  alone  notices  the  fall  of 
a minute  fragment,  and  has  reason  to  think  that  the  search 
would  be  fruitless,  or  would  be,  in  the  circumstances,  attended 
with  very  great  inconvenience,  he  may  be  silent  about  the 
matter,  and  leave  all  to  Providence.  It  may  be  added,  that 
there  is  nearly  always  reason  to  apprehend  such  inconvenience 
when  there  is  a great  number  of  communicants  j and,  therefore, 
in  such  circumstances,  it  is  better,  at  least  as  a general  rule, 
not  to  call  attention  to  the  matter.  It  is  evident  that,  in 
neglecting  what  is  prescribed  by  the  rubric  of  the  Missal 
above  cited,'*  there  is  risk  of  leaving  a minute  fragment  to 
be  trampled  on  the  floor.  Yet,  St.  Liguori,^  speaking  of  this 
rubric,  says  that  it  does  not  bind  suh  gravi ; and  also  that,  as 
a general  rule,  the  washing  of  the  dress  or  beard  (on  which  a 
particle  might  have  fallen)  may  be  omitted,  ad  evitandam 
turbationem  populi.” 

In  fact,  the  loss  of  minute  fragments  in  this  way,  as  w ell  as 
of  others  that  fall  unobserved  by  any  one,  when  there  is  a 
great  number  of  communicants,  may  be  looked  on  as  an  una- 
voidable accessory  of  the  mystery  itself ; and,  therefore,  one 
should  not  be  over-anxious  about  the  matter,  when  he  has 
taken  the  ordinary  precautions  against  irreverence.  The  ob- 
jections of  the  heretics  to  the  doctrine  of  the  Real  Presence, 
founded  on  the  supposed  indignity  to  our  Lord  in  this  and 
other  like  cases,  are  refuted  by  Pellarmine.® 

656.  When  there  are  only  a few  to  receive  communion, 

^ Collet,  1.  c.  St.  Lig.,  1.  c.  Collet,  Traite  dcs  Saints 

MysUres,  1.  c.,  et  De  Eucharistia,  cap.  v.  in  fine  Qufpr.  (5.  ^ I.oc.  cit. 

Suj)ra,  11.  653.  ® Lib.  vi.  ii.  250.  ® De  Eucharistia  lib.  iii.  cuj).  x. 


a 

270  ORDER  OF  HOLY  COMMUNION.  [chap.  xii. 

really  a “ clericus ; ” but,  if  not,  they  would  have  it  carried  by 
the  priest  himself.  Merati^  and  Catalan!^  would  have  the 
burse  and  the  key  of  the  tabernacle  previously  placed  on  the 
altar  by  the  sacristan.  The  Sacred  Congregation,  however, 
without  precisely  condemning  what  is  sanctioned  by  these 
high  authorities,  has  declared  that  it  is  becoming  [decere) 
that  the  burse  be  carried  by  the  priest  himself.^  It  has  also 
declared  that  the  burse,  containing  the  corporal,  should  be 
used  whenever  communion  is  given  extra  missarn,”  and  that 
the  rubric  requiring  it  is  preceptive.^  From  these  decisions 
it  is  not  unreasonable  to  infer  that  the  priest  may  be  said  to 
proceed  ‘^manibus  junctis,”  while  carrying  the  burse;  for  it 
is  hard  to  suppose  that  the  Sacred  Congregation  would 
recommend  what  is  incompatible  with  the  observance  of  a 
clear  rubric  of  the  ritual. 

*662.  All  things,  then,  being  ready,  the  priest,  vested  in 
surplice  and  stole,  puts  on  his  cap,  takes  the  burse,  holding 
it  horizontally,  with  his  left  hand  under  and  his  right  over  it, 
the  opening  being  turned  towards  him ; and  having  saluted 
the  cross  of  the  sacristy,  goes,  preceded  by  the  clerk  or  clerks, 
to  the  altar,  where,  having  uncovered  and  given  his  cap  to 
the  clerk,  he  genuflects  in  piano,  and  ascends  to  the  predella. 

The  manner  of  carrying  the  burse  is  not  prescribed  by  any 
authority  we  have  seen,  but  the  above  is  suggested  by  the 
way  in  which  it  is  carried  over  the  chalice  for  mass.^  The 
rest  is  in  exact  accordance  with  the  instructions  of  Merati,® 
and  of  Vavasseur,  who  gives  a number  of  authorities  for 
them.'’' 

According  to  Merati,®  Bauldry,®  and  Catalan!,^®  he  should 
say  a short  prayer  on  his  knees  before  ascending  the  altar. 
Other  writers  are  silent  on  this,  as  the  rubric  does  not 
mention  it ; but  it  appears  to  be  implicitly  recommended  in  a 
previous  rubric  regarding  the  administration  of  the  sacraments 
generally. 

*663.  Having  ascended  the  altar,  he  takes  the  corporal 
out  of  the  burse  (which  he  places  on  the  gospel  side  as  at 
the  commencement  of  mass),  unfolds  and  spreads  it  out 

^ Loc.  cit.  n.  xxxiv.  * Cap.  ii.  § i.  n.  xiv. 

^ 24  Sept.  1842,  in  Neapol.,  ad  3,  n.  4950. 

^ 27  Feb.  1847,  Cong.  Cler.  Beg.  Sanct.  Crucis,  n.  5068. 

® Baldeschi,  Esposizione,  cap.  i.  art.  i.  n.  6.  ^ Loc.  cit. 

Part  iv.  chap.  ii.  Maniere  de  donner  la  Sainte  Communion,  art.  ii. 

8 Loc.  cit.  ^ Pars  iii.  cap.  8,  n.  ii. 

10  Loc.  cit.  n.  xiii.  Supra,  chap.  ii.  § vi. 


§ n,  665,1 


THE  CORPOEAL. 


271 


on  the  middle  of  the  altar,  opens  the  tabernacle,  and  genu- 
flects j takes  out  the  ciboriiim  and  places  it  on  the  corporal, 
shuts  the  door  of  the  tabernacle,  uncovers  the  ciborium, 
putting  the  lid  on  the  corporal,  but  the  veil,  if  it  have  one, 
outside  the  corporal,  and  then  genuflects  a second  time2 

There  is  an  obvious  reason  why  the  veil  of  the  ciborium 
should  not  be  placed  on  the  corporal,  viz.,  because  minute 
fragments  might  easily  adhere  to  it.  On  the  other  hand,  the 
lid  or  cover  of  the  ciborium  should  be  placed  on  the  corporal.^ 
It  would  seem,  therefore,  that  the  veil  should  be  fastened 
to  the  lid  in  such  a way  as  to  be  very  easily  removed. 
Oatalani,  however,  supposes  that  it  is  fastened  in  such  a way 
as  to  be  inseparable  from  the  cover.^  When  it  is  so  fastened, 
the  cover,  we  think,  should  be  placed  with  it  outside  the ' 
corporal. 

664.  The  corporal  is  so  called,  because  it  is  the  linen  on 
which  the  body  of  our  Lord  is  laid.  On  it  the  host  is  con- 
secrated at  mass,  and  on  it  the  pyxis  or  vessel  containing  the 
Blessed  Sacrament  should  always  repose  unless  when  carried 
by  the  priest.  This  is  the  practice  everywhere.  It  is  either 
expressly  prescribed  by  the  rubric,  as  in  the  present  instance, 
or  it  is  required  by  the  common  teaching  of  rubricists.^ 

The  corporal  should  be  of  fine  linen,  and  blessed  by  the 
bishop,  or  one  having  the  requisite  faculties.®  The  edges 
may  be  trimmed  with  lace,  but  no  ornament  of  any  kind  is 
permitted  in  the  centre.®  The  pall  may  be  used,  if  necessary, 
instead  of  the  corporal.  In  fact,  it  was  formerly  a part  of 
the  corporal,  and  is  still  regarded  as  such,  being  blessed  with 
the  very  same  benediction.'^ 

The  burse,  containing  the  corporal,  should  be  of  the  same 
color  as  the  stole,  i.  e.,  the  color  suited  to  the  office  of  the 
day.® 

$ II.— Miiiiater  genibus  flexis  nomine  populi  ad  cornu  Epistolae  facit 
Couiessiouem  generalem,  dicens  : Conjiteor  Deo,  etc. 

665.  The  minister  or  clerk  having  genuflected  with  the 
priest,  but  a little  behind,®  on  first  coming  to  the  altar, 
remains  on  his  knees  at  the  epistle  side  (if  there  be  two,  one 

‘ Vavass.,  loc.  cit.  art.  i.  n.  122. 

* Ii)i(l.,  1.  c.  liaruff.,  n.  40.  3 ^ 

‘‘  Cfr.  M61.  IV*"*-  Sdrie,  3"*«  Caliier,  pag.  375. 

* RuV>.  liitns  Servandus,  etc.,  n.  1. 

« KoiriHee,  pai-s  i.  cap.  i.  art.  iv.  n.  viii. 

’’  Merati,  j)ai’8  ii.  tit.  i.  n.  xv.  St.  1/ig.,  lib.  vi.  n.  388. 

* Catal.,  loc.  cit.  n.  xiv.  ^ Meruti,  pai-«  ii.  tit.  x.  n.  xxxiv. 


272 


ORDER  OF  HOLY  COMMUNION. 


[chap.  xii. 


is  at  the  gospel  side  also)^  and  commences  the  Confiteor” 
etc.  He  makes  this  confession  in  the  name  of  the  com- 
municants, as  is  prescribed  both  here  and  in  the  rubric  of 
the  Missal.^  The  ceremony  was  introduced  first  in  the 
communion  of  monks  and  religious,  and  then  gradually  ex- 
tended to  all  the  faithful.^  At  the  words,  et  tibi  Pater, 
the  clerk  turn  his  head  a little  towards  the  priest.  At  the 
words,  ‘■'■mea  culpa, etc.,  he  strikes  his  breast  three  times 
with  the  right  hand,  placing  the  left  at  the  same  time  under 
his  breast.^ 

Before,  or  immediately  after,  the  ConfiteorJ^  he  will 
present  the  communion  cloth,  unless  it  be  already  prepared 
at  the  rails.  And  should  the  priest  require  the  use  of  a step 
to  reach  the  tabernacle,  he  will  be  careful  to  place  it  on  the 
predella,  and  remove  it  at  the  proper  time."^ 

III. — Turn  Sacerdos  iterum  genuflectit,  et  raanibus  junctis  ante  pec- 
tus vertit  se  ad  populum,  advertens  ne  terga  vertat  Sacramento,  et  in 
cornu  Evangelii  dicit : Misereatur  vestri,  etc. 

Dicens  : Indulgentiam,  etc.,  maim  dextera  in  formam  Crucis  signat 
communicandos. 

666.  The  priest  is  supposed  to  have  made  two  genuflec- 
tions already,  one  before,  and  the  other  after,  taking  out  the 
pyxis.®  The  rubric  here  prescribes  a third,  immediately  be- 
fore the  Misereatur, etc.  But  should  it  happen,  as  it  gen- 
erally does,  that  the  “ Confiteor  ” is  finished  before  the  priest 
has  made  the  second  genuflection  on  uncovering  the  ciborium, 
the  second  would  coincide  with  the  one  here  prescribed,  and  a 
third  would,  therefore,  be  unnecessary.  This  is  clearly  im- 
plied by  Merati®  and  He  Herdt.’’^ 

*667.  Having  genuflected  in  the  centre,  he  joins  his  hands 
before  his  breast,  and  turns  so  as  to  stand  a little  on  the  gos- 
pel side,  facing  partly  the  communicants,  and  partly  the  epis- 
tle corner.®  In  this  position  he  says  Misereatur  vestri’'' 
etc.,  then  'Mndulgentiam  dbsolutio'nem,"  etc.,  making  the 
sign  of  the  cross  with  his  right  hand,  the  left  being  placed 
under  his  breast.  He  makes  the  first  line  of  the  cross  by 
raising  his  hand  as  high  as  his  forehead  and  then  lowering  it 
to  his  breast,  saying  at  the  same  time,  Indulgentiam,  ahsolu- 
tionem ; " and  the  second  line  by  moving  it  from  his  left 

^ Rit.  Celeh.  Missam.,  tit.  x.  n.  6.  ^ CataL,  tit.  iv.  cap.  ii.  $ ii.  n.  ii. 

® Vava.ss.,  part  iv.  sec.  ii.  Du  Servant  de  la  Messe  Basse,  n.  239  et  258. 

^ Ibid.,  1.  c.  ^ Supra,  ii.  663.  ® Loc.  cit.  n.  xxiv. 

Pars  ii.  n.  28,  v.  **  Merati,  pars  ii.  tit.  x.  n.  xxiv. 


§ IV.  670.] 


ECCE  AGNUS  DEI,  ETC. 


273 


shoulder  to  his  right,  pronouncing  the  words,  et  remissionem 
peccatorum  vestrorum^''  then  joining  his  hands,  he  continues, 
“ tribtiat  vobis,”  etc.^  He  keeps  the  fingers  joined  and 
extended,  for  the  thumb  and  index  are  not  required  to  be 
joined  as  in  giving  communion  intra  missam.” 

The  hand,  while  forming  the  cross,  should  be  always  in  a 
vertical  plane  at  right  angles  to  his  breast  j and  before  draw- 
ing the  second  or  transverse  line,  it  should  be  raised  as  high 
as  the  shoulder  in  the  same  plane  in  which  it  was  lowered.^ 

*668.  The  words,  ^‘vestri/’  vos/’  vestrorum;^  ^^vobis,’^ 
are  used  even  when  there  is  but  one  communicant  as  they 
are  addressed  to  all,  even  to  those  who  communicate  only 
spiritually.^  The  words  should  be  pronounced  in  a clear, 
distinct  voice,  and  the  clerk  should  answer  Amen’’  at  the 
end  of  each,  as  he  does  at  the  beginning  of  mass.^ 

$ IV. — Deinde  ad  Altare  se  coiivertit,  genuflectit,  maim  sinistra 
pyxidem  prehendit ; et  duobus  digitis,  pollice  et  indice,  Sacramentum 
accipit,  et  elevat;  conversusque  ad  populum  in  medio  Altaris  dicit  clara 
voce : Ecce  Agnus  Dei,  ecce  qui  tollit  peccata  mundi.  Mox  subdit : 
Domine,  non  sum  dignus  ut  intres  sub  tectum  meum,  sed  tantum  die  verho 
et  sanabitur  anima  mea ; quod  iterum  ac  tertio  repetit : qua  formula 
etiam  utendum  est,  cum  foeminae  Commuuio  administratur. 

*669.  Having  pronounced  the  Indulgentiam’’  etc.,  he 
turns  to  the  centre  of  the  altar,  and  genufiects,  separating  his 
hands  and  resting  them  on  the  altar  outside  the  corporal.® 
At  communion  ‘‘  intra  missam,”  he  places  his  hands  on  the 
corporal,  having  the  thumb  and  index  of  each  joined,  as  they 
have  touched  the  Blessed  Sacrament.  Then  he  takes  the 
ciborium  in  his  left  hand  by  the  knob  or  centre  of  the  stem, 
and  with  the  thumb  and  index  of  the  right  hand  (the  other 
three  fingers  being  joined  and  extended)  he  takes  one  of  the 
consecrated  particles,  and  holds  it  elevated  a little  over  the 
centre  of  the  ciborium,  so  that  it  may  be  seen  above  it,  keep- 
ing the  hand  at  the  same  time  resting  on  the  edge  of  the 
ciborium ; then  turning  by  his  light,  he  faces  the  people, 
having  his  back  to  the  centre  of  the  altar.® 

670.  He  takes  this  position  though  all  the  communicants 


* De  Herdt,  1.  c.  i. 

^ Cfr.  Caron,  Lcs  Ceremonies  de  la  Messe  Basse,  art.  i.  n.  11,  et  art. 
xiii.  n.  114. 

3 liaruff.,  n.  47.  Gavant.,  pars.  ii.  tit.  x.  Rub.  6,  lit.  (f). 

< De  Herdt,  1.  c.  ® Ibid.,  t)ars  ii.  n.  2b,  v. 

® Ibid.  1"  c.  i. 


274 


ORDER  OF  HOLY  COMMUNION.  [chap.  xil. 


1)6  at  the  epistle  or  gospel  side,  and  even  though  there  be 
another  pyxis  containing  the  Blessed  Sacrament  on  the  altar.^ 
l)e  Herdt^  would  except  the  case  in  which  the  Blessed 
Sacrament  is  exposed,  and  would  have  him  then  stand  a 
little  to  the  gospel  side ; but  Merati  says,  expressly,  that  he 
stands  with  his  back  to  the  centre  of  the  altar,  “ etiainsi  esset 

sacranientum  expositum.^’^  So  does  Cavalieri.^  It  appears, 
however,  from  a recent  decision  of  the  Sacred  Congregation, 
that  it  is  not  allowed  to  give  communion  at  an  altar  where 
the  Blessed  Sacrament  is  exposed.^  At  least  it  is  not  allowed 
unless  in  case  of  necessity,  as  e.  g.j  when  there  is  no  other 
altar  in  the  church,  etc.® 

*671.  In  this  position  he  says,  in  a clear  distinct  voice,  his 
eyes  fixed  on  the  Blessed  Sacrament,  Ecce  Agnus  etc.  j 
and  in  the  same  voice,  still  holding  the  Sacred  Host  in  the 
same  way,  he  says  three  times,  “ Domine^  non  sum  dignus^ 
etc.  He  pronounces  these  words  exactly  as  they  are  in  the 
ritual,  without  any  change  of  number  or  gender,  no  matter  how 
many  communicate,  or  even  though  all  should  be  females. 

Gavantus  observes"  that  the  use  of  the  words,  “ Ecce  AgnusJ’’ 
etc.,  taken  from  the  gospel,®  is  not  very  ancient,  though  ex- 
tremely appropriate.  The  words,  Domine,  non  sum  dignus^'' 
etc.,  are  said  in  the  name  of  the  communicants,  and  were 
fonnerly  said,  not  by  the  priest,  but  by  themselves.®  St. 
Charles  prescribed  that  they  be  said  in  their  name  by  the  dea- 
con or  a clerk,  in  a clear  voice.^®  Both  the  missal  and  the 
ritual,  however,  clearly  prescribe  that  they  be  said  by  the 
priest.  But  the  communicants  may  say  them  at  the  same  time, 

submissa  voce.”  The  rubric^^  even  prescribes  tliis  in  com- 
munion of  the  sick.^^  They  may  also  strike  their  breasts  in 
the  usual  way,  according  to  Falise,^®  although  Merati  says  this 
should  be  done  only  by  the  clerk  on  behalf  of  all.^^ 

*672.  In  some  places  it  was  usual  for  the  priest  to  repeat 
in  the  vernacular  the  Ecce  Agnus^  etc.,  and  Domine,  non 
“ etc.  Cavalieri'®  cites  a ritual  in  which  the  priest  is  even 

* Baruff.,  n.  52.  Merati,  pars  ii.  tit.  x.  n.  xxv. 

2 Loc.  cit.  ^ Loc.  cit. 

^ Cap.  iv.  De  Commun.  Fidelium,  Deer.  xi.  n.  xiii. 

12  Nov.  1831.  in  Tarent.,  ii.  4677. 

Cfr.  Annotat.  in  Deer  cit.,  in  Collect.  Gardell. 

Loc.  cit.,  litera  (g).  ^ John,  i.  29.  Catal.,  $ iv.  n.  ii. 

Act.  Eccl.  Med.,  pars.  iv.  Lislruct.  Euch.,  p.  427. 

Infra,  chap.  xiv.  § xix.  Vid.  Caval.,  cap.  iv.  Deer.  ix.  n.  vi. 

Part  iii™®,  chap.  iii.  $ ii.  n.  4.  Pars  ii.  tit.  x.  n.  xxvi. 

Loc.  cit. 


$ VI.  675.] 


HOW  ADMINISTEEED. 


275 


directed  to  invite  the  communicants  to  join  with  him  in  saying 
the  Dominej  non  sum  dignus,^  etc.,  which  he  is  to  say  the 
second  and  third  time,  not  in  Latin,  but  in  the  vernacular. 
The  Sacred  Congregation,  however,  having  been  consulted 
on  the  subject,  decided  that  the  practice  should  be  discontin- 
ued.^ But  he  is  permitted  to  give  an  instraction  immediately 
before  administering  the  sacrament,  in  accordance  with  what 
is  prescribed  in  a preceding  rubric  f and  it  was  decided 
that,  at  mass,  he  may  give  this  instruction  after  his  own 
communion.^ 

$ V. — Postea  ad  communicanduin  accedit,  incipiens  ah  iis  qui  sunt  ad 
partem  Epistolae. 

*673.  Having  said  “Homme,  non  sumj'‘  etc.,  the  third 
time,  he  descends  by  the  middle  of  the  front  steps,  even 
though  the  communicants  be  entirely  at  the  gospel  or  entirely 
at  the  epistle  side — as  is  often  the  case  in  convent  chapels. 
This  was  decided  by  the  Sacred  Congregation.'^  Having 
reached  the  floor,  he  may  then  go  straight  to  the  place  where 
he  commences  the  distribution.  This  should  be  at  the  epistle 
side,  as  is  here  directed  by  the  rubric,  or,  at  least,  at  what  cor- 
responds with  the  epistle  side  j so  that  he  always  commences 
with  the  communicant  on  his  extreme  left,  moving  from  left  to 
right  5 and,  when  he  has  finished  one  row,  returning,  and 
commencing  the  next  in  the  same  place,  and  so  on.® 

$ VI. — Sed  primo,  si  Sacerdotibus,  vel  aliis  ex  Clero  danda  sit  Com- 
muiiio,  iis  ad  gradus  Altaris  genuflexis  praebeatur,  vel  si  commode  fieri 
potest,  intra  sepimentum  Altaris  sint  a laicis  distincti.  Sacerdotes  vero 
cum  stola  commuriicent. 

*674.  Members  of  the  clergy  are  admitted  to  Holy  Com- 
munion at  the  altar  steps,  or,  at  least,  within  the  sanctuary ; 
and  hence,  when  any  of  them  are  for  communion,  the  priest 
administers  it  to  them  before  he  leaves  the  predella,  or,  at 
least,  between  the  altar  and  the  rails. 

*675.  A priest  cannot  receive  communion  from  his  own 
hand  “ extra  niissam,'’  if  there  be  another  to  administer  it : “ Si 
“tamen  desit  alterius  sacerdotis  copia,”  says  Cavalieri,  “hand 
“ dubito  posse  licite  seipsurn  communicare,  nedum  in  casu 

1 23  Maii,  1835,  in  una  Capucinorum,  ad  5,  n.  4748.  ^ Cap.  ii.  $ x. 

3 Sac.  Kit.  Cong.,  16  April,  1853,  in  una  Ord.  Min.,  ad  24,  n.  5183. 
12  Sept.  1857,  in  Molinen.,  ad  10. 

* 15  Sept.  1736,  in  Tolet.,  ad  8,  n.  4055. 

^ liarulf.,  n.  .56.  He  Ilerdt,  pars  ii.  n.  28.  i. 


276  ORDER  OF  HOLT  COMMUNION.  [cHAP. 

necessitatis,  puta  in  articulo  mortis,  sed  etiam  causa  sol»as 

devotionis.”^ 

*676.  Priests,  in  receiving  communion,  should  always  wear 
a stole.  Its  color  should  be  suited  to  the  office  of  the  day,^ 
and  it  should  be  worn  hanging  from  the  neck,  as  is  expressly 
prescribed  by  the  Oseremoniale  Episcoporum.”^  But  relig- 
ious are  permitted  to  wear  it  crossed  on  the  breast,  and 
fastened  with  the  cincture  of  the  habit.^ 

Tlie  rubric  here  says  nothing  of  the  surplice,  which,  how- 
ever, the  Oseremoniale  Episcoporum’’®  supposes  to  be  worn. 
In  private  communions  it  probably  may  be  dispensed  with, 
according  to  Cavalieri  f but  on  public  solemn  occasions  there 
is  no  doubt  it  should  be  worn.  CatalanP  mentions,  seemingly 
with  approval,  the  practice  of  some  churches,  according  to 
which  deacons,  in  communicating,  wear  the  stole  on  the  left 
shoulder.  But  both  the  ritual  and  the  Cmremoniale  Episco- 
‘‘  porum  ” are  silent  about  deacons ; and  hence  it  is  justly 
concluded  by  Cavalieri®  that  priests  alone  should  wear  the  stole, 
the  rest  of  the  clergy,  deacons  included,  communicating  simply 
in  surplice. 

§ VII. — Sacerdos  unicuique  porrigens  Sacramentum,  et  faciens  cum 
eo  siguum  Crucis  super  pyxidem,  siniul  dicit:  Corpus  Domini,  etc. 

677.  In  the  early  ages  of  the  Church,  the  Blessed  Eu- 
charist was  put  into  the  hand  of  the  communicant,  the  right 
hand  being  presented  resting  on  the  left  in  form  of  a cross.® 
The  men  received  it  in  the  naked  hand,  the  women  in  a linen 
cloth,  which  was  called  Dominical e.’’^®  This  usage  was 
general  throughout  the  Church  until  the  seventh  century. 
Afterwards,  the  present  mode  of  administering  the  sacrament, 
which  had  been  in  use  in  Rome  as  early  as  the  middle  of  the 
sixth  century,  was  gradually  introduced  and  adopted  every- 
where throughout  the  Western  Church.^^ 

678.  Although  the  sacrament  was,  from  the  very  beginning, 
often  administered  under  the  species  of  bread  alone,  and  its 
administration  under  the  species  of  wine  in  the  communion  of 
the  laity  gradually  fell  into  disuse,  and  was  for  good  reasons 

^ Tom.  iv.  cap.  iv.  Deer.  xiii.  n.  viii.  Cfr.  St.  Lig.,  n.  238  in  parenth. 

2 Caval.,  tom.  iv.  cap.  i.  Deer.  v.  n.  vii. 

3 Lib.  ii.  cap.  xxiii.  n.  6. 

Sac.  Cong.  Rit.,  3 Sept.  1679,  in  una  Capucin.,  ad  9,  n.  2903.  Cfr. 
Caval.,  1.  c.,  n.  iv.  ^ Loc.  cit.  Loc.  cit.  n.  v. 

Tit.  iv.  cap.  ii.  § v.  n.  vi.  ^ Loc.  cit.  u.  v. 

9 Martbne,  De  Antiq.  Eccl.  Eitib.,  lib.  i.  cap.  iv.  art.  x.  n.  viii. 

10  Ibid.  11  Ibid. 


$ Yii.  681.]  PRACTICE  IN  GREEK  CHURCH. 


277 


abolished  in  the  Western  Church,^  there  is  no  donbt  that  it 
was  for  many  centuries  usually  administered  under  both  spe- 
cies, as  it  still  is  in  the  Greek  and  other  Eastern  Churches. 

679.  In  giving  communion  under  both  species,  it  was,  at 
first,  the  universal  practice,  after  the  administration  of  the 
host,  to  present  the  chalice  to  the  communicant,  who  drank 
out  of  it  in  the  ordinary  way;  but  very  soon  recourse  was  had 
to  various  expedients,  in  order  to  lessen  the  danger  of  effusion. 
In  some  churches  the  communicants  sucked  a portion  of  the 
contents  through  a reed  or  pipe.  In  others,  the  consecrated 
bread  was  dipped  into  the  chalice,  and  was  put,  thus  moistened 
with  the  precious  blood,  into  the  mouth  of  the  communicant. 
This  practice  was  very  commonly  adopted.^ 

680.  In  some  of  the  Eastern  Churches,  according  to  Re- 
naudot,  a little  was  taken  out  of  the  chalice  and  given  to  the 
communicant  with  a spoon,  the  use  of  the  reed  being  unknown 
amongst  them.  But  the  “ Communio  intincta,”  just  described, 
was  everywhere  adopted  by  them  in  the  communion  of  the 
laity,  and  even  of  the  inferior  clergy,  when  not  actually 
serving  at  the  altar.  Quod  igitur  Ecclesiis  omnibus  com- 

mune  est,  Sacerdos  primus  accipit  Corpus  Christi,  turn  ex 
calice  bibit  sanguinem  Cbristi.  Deinde  sacerdotibus  qui 
“ sacrificio  interfuerunt  sacram  particulam  ipse  porrigit : 
calicem  quoque  dat  ipse,  vel  diaconus,  ut  ex  eo  bibant.  Ita 
etiam  alicubi  observaturn  fuit  ad  communionern  diaconi 
ministrantis ; vulgo  tamen,  tarn  ipsi  quam  diaconis  et 
“ reliquis  ex  clero,  particula  intincta  cochleari  distribuitur, 
‘‘postea  tandem  laicis.  Communis  est  Graecis,  ut  omnibus 
‘^Ecclesiis  orientalibus,  hsec  disciplina.’^^ 

681.  The  details  are  not  given  in  the  Euchologium,  but 
there  is  no  doubt  that  the  two  consecrated  species  are  usually 
mixed  in  the  clialice,  and  with  a spoon  are  put  both  together, 
in  a very  small  quantity,  into  the  mouth  of  the  communicant. 
Goar,  describing  the  ceremony  in  the  Greek  Cliurch,  says : 

Particulam  quamlibet  sanguine  perfusarn  ( junctas  enirn  panis 
^^et  villi  species  ille  ritus  ostendit,  ubi  supra  diaconus  sacrum 
discum  S[)ongia  tersit  et  cuncta  fragmenta  panis  in  calicem 
niersit ) iiaftyaphriv  quasi  unioncm  preiiosissimam  vocant, 
eumque  cochleari  parvulo  (cujiis  manubrium,  tenue  et  ob- 

^ Vid.  Hellarmine,  I)e  Eucharisiia,  lib.  iv.  cap.  xxviii. 

^ Mart^iie,  loc.  cit.  n.  xiii. 

^ Reiiaiidot,  Liturfjiarum  Orievtalium  Collcctio,  vol.  ii.  pag.  118.  Vid. 
seq.  ibid,  et  V(d.  i.  ))ag.  *261,  et  s(M|. 

■*  KTXO AO etc.,  in  S.  Chrysost.  Missam  Notcc,  ii.  179,  pag.  151. 


278 


ORDER  OF  HOLY  COMMUNION. 


[CHAP.  XII. 


“ longum  cnicicula  in  extremitate  ornatum  est)  pro  communione 
‘‘  e calice  educit.’’ 

682.  The  same  author  tells  us  that  what  is  reserved  by 
the  Greeks  for  the  communion  of  the  sick,  is  consecrated  only 
on  Holy  Thursday.  The  consecrated  bread,  having  been 
dipped  in  the  precious  blood,  is  carefully  and  reverently  dried 
over  a fire.  It  is  afterwards  moistened  with  ordiuary  wine 
before  it  is  administered.  This,  of  course,  cannot  be  looked 
on  as  communion  under  both  species,  for,  as  Goar  observes, 
the  species  of  wine  is  no  longer  there ; yet  the  Greeks  seem 
to  regard  it  as  such,  for  their  object  in  dipping  the  consecrated 
bread,  prepared  as  described,  into  ordinary  wine,  before 
administering  it,  is  ut  sopitse  et  exsiccatae  sanguinis  species 

quasi  de  novo  exsuscitari  et  emergere  videantur.”^ 

The  practice,  thus  described  by  Renaudot  and  Goar,  still 
continues  throughout  the  East,  as  we  have  been  assured  by  a 
piiest  formerly  a member  of  the  Russo-Greek  Church,  and  as 
we  have  learned  also  from  a Syrian  priest  intimately  acquaint- 
ed with  the  existing  discipline  in  the  Ohm’ches  of  the  Levant. 

*683.  The  manner  of  giving  communion  throughout  the 
Western  Church,  is  that  which  is  directed  by  the  present  rubric. 
The  priest,  holding  the  Sacred  Host  over  the  ciborium,  makes 
the  sign  of  the  cross  by  raising  it  about  three  or  four  inches 
in  a vertical  line,  and  then  lowering  it  as  far  in  the  same  line, 
raising  it  again  about  half  the  height,  and  then  drawing  the 
transverse  line  ( thus  signing  the  communicant,  according  to 
Baldeschi  ),^  taking  care  not  to  pass  the  limits  of  the  cibo- 
rium. He  says,  at  the  same  time,  Corpus  Domini, etc., 
concluding  the  words  as  he  places  the  Sacred  Host  on  the 
tongue  of  the  communicant.^ 

In  taking  each  particle  out  of  the  ciborinm,  he  would  do 
well  to  cause  the  minute  fragments  that  may  adhere  to 
it  to  fall  back,  as  he  may  do,  by  gently  striking  his  finger 
and  thumb  on  the  edge  of  the  ciborium  before  making  the 
sign  of  the  cross.^ 

684.  According  to  the  usage  of  the  early  Church,  the  form 
in  administering  the  sacrament  was  simply,  Corpus  Christi, 

Sanguis  Christi, to  which  the  communicant  answered  ‘•^Amen,^^ 

^ ETXO AOriO N,  etc.,  in  S.  Chrysost.  Missam  Notoe,  not.  180,  pag. 
153.  Vid.  not.  32,  In  Prcesanctif.  Xotce,  pag.  208. 

2 Esposizione,  etc.,  tom.  i.  pai\  i.  cap.  iii.  art.  i.  n.  8. 

3 Barutf.,  tit.  xxiv.  n.  66.  De  Herdt,  pars  ii.  ii.  28,  i. 

^ De  Herdt,  loc.  cit. 


$ vn.  686.]  PRACTICE  IN  LATIN  CHURCH. 


279 


as  appears  from  St.  Augustine,  Serm.  272,  and  St.  Jerome, 
Ep.  ad  Pammacliium,  cited  by  Martene.^  In  conformity  with 
this  ancient  usage,  St.  Charles  directs  the  priest  to  pronounce 
the  words  only  as  far  as  vitam  cBternam^’’  and  give  time  to 
the  communicant  to  answer  “ AmenJ’’  before  receiving  the 
host.^  But  the  rubric  here,  as  well  as  that  of  the  Missal,^ 
plainly  requhes  that  the  word  Amen  ” be  said  by  the  priest, 
not  by  the  communicant. 

At  a mass  of  ordination,  however,  the  bishop,  in  giving 
communion  to  the  newly-ordained,  uses  the  form,  “ Corpus 
“ Domini  nostri  Jesu  Christi  custodiat  te  in  vitam  cjeternam^'‘ 
and  the  rubric  of  the  Pontifical  directs  each  to  answer 

Amen P But  he  is  not  permitted  to  use  this  form  in  giving 
communion  at  any  other  time.^ 

685.  In  the  rubrics  of  the  MissaP  it  is  prescribed  that, 
when  the  sacred  name  occurs  in  the  prayers,  the  head  be 
inclined  towards  the  cross.  It  was  decided  also  by  the  Sacred 
Congregation,®  that  the  priest  at  his  own  communion,  when 
signing  himself  with  the  host  and  chalice,  should  incline  his 
head  at  the  sacred  name,  juxta  rubricas.”  Hence  it  might 
be  concluded  by  analogy  that  he  should  do  so,  also,  every 
time  he  pronounces  it,  when  giving  communion  to  others; 
and  in  fact  Vavasseur  states  it  as  the  common  teaching  of 
authors  that  he  should.’’'  But  we  have  not  seen  it  prescribed 
by  any  author  except  himself,  and  we  are,  therefore,  disposed 
to  adopt  the  opinion  of  Bomsee,  who  is  in  favor  of  omitting 
it,  at  least  when  there  is  a considerable  number  of  communi- 
cants. ...  Quia  in  diuturna  Eucharistiae  distributione 
‘‘frequens  et,  ut  ita  dicam,  continua  inclinationis  renovatio 
^^aliquid  indecori  haliet.  Ideoque  circa  debitum  hujus  incli- 

nationis  silent  auctores  ususque  generalis  earn  negligit.”® 

It  is  hardly  necessary  to  say,  however,  that  he  should  show 
all  possible  attention  and  devotion  in  this  holy  function, 
keeping  his  eyes  during  the  entire  time  fixed  on  the  Blessed 
Sacrament. 

686.  A bishop,  in  giving  communion,  presents  his  hand  to 

* Lib.  i.  cap.  iv.  art.  x.  n.  ix. 

2 I* **ars  iv.  Instruct.  Euch.,  $ Ordo  ministrandi  Sacram  Communionem, 
pag.  427.  ^ Hit.  Ccleh.  Missani,  tit.  x.  rub.  6 

Sac.  Rit.  Cong.,  Maii,  1853,  in  Grossctan.,  ad  3,  ii.  5186. 

^ Rit.  Cel.  Miss.,  tit.  v.  n.  2. 

® 24  Sept.  1842,  in  Xeapol.,  ad  i.  n.  49.50. 

Pars  iv.  chap.  ii.  Manidre  de  donncr,  etc.,  n.  121. 

**  Pal’S  i.  cap.  ii.  art.  xiv.  De  Communione  Fidelium,  n.  vii. 


280 


ORDER  OF  HOLY  COMMUNION.  [chap.  xil. 


be  kissed,  according  to  wliat  is  prescribed  in  tlie  ‘^Caere- 

moniale  Episcoporum,’^^  and  Bauldry  observes  that  the 
communicant  should  kiss  the  hand,  and  not  the  ring.^ 
A priest,  however,  is  not  allowed  to  present  his  hand  to  be 
kissed  by  the  communicant,  as  was  decided  by  the  Sacred 
Congregation.^ 

*687.  In  placing  the  host  on  the  tongue  of  the  communi- 
cant, he  must  be  careful  to  avoid  touching  the  face ; and 
hence  it  is  recommended  that  the  three  fingers,  which  are 
extended  while  he  takes  each  particle  out  of  the  ciborium  and 
makes  the  sign  of  the  cross,  be  closed  under  the  index  and 
thumb,  in  the  act  of  putting  it  on  the  tongue.^  He  must 
also  endeavor,  as  far  as  possible,  not  to  allow  his  fingers  to 
l)e  moistened  by  contact  with  the  tongue.  He  should,  there- 
fore, take  each  particle,  not  by  the  middle,  but  by  the  edge, 
and  present  it  so  that  the  opposite  edge  may  first  come  in 
contact  with  the  tongue ; then,  by  withdrawing  a little  the 
index  finger,  which  is  under  the  host,  he  is  likely  to  avoid  all 
contact,  especially  if  the  communicants  are  instructed  as  to 
the  manner  of  presenting  themselves.® 

688.  It  is  very  often,  however,  impossible  to  prevent  the 
fingers  from  being  moistened.  Writers  on  the  rubrics  are 
not  agreed  as  to  what  should  be  done  in  this  case.  When 
the  fingers  are  moist,  the  particles  adhere  to  them,  and  it  is 
difficult  to  continue  the  distribution.  Besides,  many  have, 
very  naturally,  an  objection  to  receive  from  the  priest  while 
his  fingers  are  in  this  state. 

For  these  reasons,  several  authors,  Merati,®  Lacroix,’’’  He 
Herdt,®  with  Vinitor,  Pavone,  Lohner,  cited  by  the  “Melanges 
“ Pfiieologiques,’’®  recommend  him  to  have  in  his  left  hand, 
under  the  ciborium  or  patena,  a purificator,  in  which  he  may 
dry  his  fingers. 

They  say,  however,  that  he  should  first  carefully  rub  them 
against  each  other  over  the  ciborium,  so  that  any  fragment 
adhering  to  them  may  fall  into  it,  and  then,  joining  them  as 
before,  press  them  on  the  purificator. 

In  giving  communion  at  mass,  this  purificator  should  be 


' Lib.  ii.  cap.  xxix.  ii.  5. 

2 Manuale  Sac.  Coer.,  pars  v.  ex  2°  Lib.  Caer.  Epis.,  cap.  29,  n.  iv. 

^ 22  Nov.  1659,  in  Matherana,  n.  2008.  ^ De  Herdt,  1.  c ii.  3°. 

® Ibid.,  1.  c.  4°.  Baldeschi,  pars  i»,  cap.iii.  art.  i.  n.  8,  in  nota. 

Pars,  ii  tit  x.  n.  xxvi.  ’’  Lib  vi.  pars  i.  n.  481. 

® Loc.  cit.  i.  et  ii.  4°.  ^ yime  gerie,  4™®  Caliier,  p.  529. 


$ VII.  691.] 


USE  OF  A PURIFICATOR. 


281 


different  from  that  which  is  used  with  the  chaliced  It  is 
most  coiiv’^eniently  held  by  passing  it  over  the  middle  finger, 
and  allowing  it  to  hang  loosely.^ 

689.  Baldeschi,^  and  Vavasseur  who  cites  him,^  are  alto- 
gether opposed  to  the  use  of  the  purificator  in  this  wayj  but 
they  manifestly  go  too  far,  when  they  assert  that  it  is  not  ap- 
proved of  by  any  author  of  note.  Cavalieri,®  no  doubt,  is 
opposed  to  it,  but  he  recommends  what  St.  Charles  pre- 
scribes,® viz.,  that  the  priest  return  to  the  altar,  and  there 
wash  his  fingers  in  a vessel  prepared  for  the  purpose,  and  dry 
them  with  a purificator ; or,  without  returning  to  the  altar, 
have  the  vessel  and  purificator  brought  by  a clerk.  This,  of 
course,  would  be  a most  effectual  way  of  obviating  all  irrev- 
erence ; but  there  are  few,  if  any,  places  in  which  it  is  adopted, 
probably  on  account  of  the  great  interruption  it  would  cause, 
and  the  inconvenience  of  going  to  the  altar  as  often  as  would 
be  required.  On  the  other  hand,  the  use  of  the  purificator, 
in  the  manner  already  explained,  is  common  enough,  and,  with 
the  precautions  recommended,  appears  to  be  free  from  any 
danger  of  irreverence. 

On  the  whole,  therefore,  in  the  case  of  a priest  who  finds 
from  experience  that  in  administering  communion  he  cannot 
keep  his  fingers  free  from  saliva,  we  would  subscribe  to  the 
opinion  of  Merati,  who,  after  citing  the  recommendation  of 
Quarti  and  Diana  to  keep  the  fingers  free,  adds:  ‘‘  Verum 
‘‘quia  difficile  est  hoc  inconveniens  evitare:  ideo  absque 
“ ullo  scrupulo  introducendi  novam  nibricam,  in  sententia 
“ sum  illorum  qui  tale  puiificatorium  adhibendum  esse 
“ approbant.””^ 

690.  Should  it  happen  that  the  host  he  has  in  his  fingers 
when  saying  “jKcce  Agnus  DeiJ^  etc.,  adheres  to  them  on 
account  of  perspiration  in  very  warm  weather  or  the  like,  he 
may  put  it  back  into  the  ciborium,  and  take  another  to  give 
to  the  first  conununicant.® 

*691.  The  rubric  directs  that  care  be  taken  to  have  as 
many  particles  as  will  suffice  for  the  number  of  communicants;^ 
but  should  it  be  observed  near  the  close  that  there  are  not 
enough,  the  priest  may  divide  them,  so  as  to  be  able  to  give 


1 A.  A.  cit.  2 De  llerdt,  1.  c.  ^ Loc.  clt  ^ Loc.  cit.  note  (1). 

* Cap.  iv.  Deer,  xiii.  n.  xxxiv,  ^ Imtructiones  Eucharist  to;,  loc.  cit. 
^ Loc.  cit.  Vid.  Mel.  Theol.,  1.  c. 

® baniff.,  tit.  xxiv.  n.  De  llerdt,  n.  28,  ii.  6. 

® Vid.  supra,  chap.  xi.  $ v. 


282 


ORDER  OF  HOLY  COMMUNION.  [chap.  Xii. 


communion  to  alL^  He  should  return  to  the  altar  to  make 
this  division,^  and  it  is  recommended  that,  if  possible, 
the  parts  thus  broken  be  given  to  the  better-instructed, 
for  some  ignorant  persons  might  suppose  that  there  is  an 
important  difference  between  one  of  these  and  a whole 
particle.^ 

692.  It  is  a question  whether,  in  the  same  circumstances, 
the  host  that  has  been  used  for  Benediction  of  the  Blessed 
Sacrament  may  be  broken  and  distributed.  There  is  no 
doubt  that,  as  a general  rule,  the  priest  should  consume  this 
host,  as  is  directed  in  the  Instructions  for  the  Forty  Hours.”*^ 
Besides,  it  is  expressly  prohibited,  by  a decree  of  the  Sacred 
Congregation  of  the  Council,  to  give  two  or  more  particles  to- 
gether, or  one  larger  than  usual,  or  indeed  any  but  a single 
particle  of  the  ordinary  size.®  Hence  Cavalieri,  commenting 
on  this  decree,  infers  that  it  is  not  permitted  to  break  and 
distribute  a large  host,  and  he  would  not  allow  it,  except  to 
give  communion  to  one  in  danger  of  death,  when  there  is  no 
other  host  consecrated.®  In  this  case  he  would  even  permit 
the  priest  to  give  a portion  of  the  large  host  which  he  has 
consecrated  at  mass,  if  he  got  notice  before  communion,  and 
had  no  other  j but  he  would  not  permit  it  when  there  is 
question  merely  of  not  disappointing  persons  who  present 
themselves  for  communion. 

St.  Liguori,  however,’’'  clearly  implies  that  it  may  be  done 
if  the  parties  presenting  themselves  cannot  wait  without  in- 
convenience. Collet®  teaches  the  same.®  We  think  the  de- 
cision may  apply  in  the  same  circumstances  to  the  distribu- 
tion of  the  host  used  at  Benediction. 

693.  If  another  priest  be  celebrating  mass  at  the  altar 
where  he  is  giving  communion,  or  at  an  altar  beside  it,  he 
does  not  genuflect  at  the  elevation,  but  merely  turns  to  the 
altar,  holding  the  ciboiium  in  his  hands,  and  waits  in  that 
position  till  the  elevation  is  over.^® 


^ Sac.  Eit.  Cong.,  16  Maii,  1833,  in  Veronen.,  ad  i.  n.  4707. 

® Caron,  Les  Ceremonies  de  la  Messe  Basse,  art.  xiv.  n.  125.  Eit. 
Toul.,  cit.  apud  M61.  Th6ol.,  1.  c.  p.  539. 

* De  Herdt,  1.  c.  7°.  ■*  Instr.  Clement.,  $ xxi. 

® 12  Febr.  1679,  apud  Caval.,  cap.  iv.  De  Communione  Fidelium, 
Deer.  ii.  ® Loc.  cit.  n.  viii.  et  ix. 

Lib.  vi.  n.  245,  Sufficit  autem  in  parenth. 

8 Traite  des  Saints  Mysteres,  chap.  xiv.  u.  17. 

® Cfr,  De  Lugo,  Disp.  xx.  n.  69. 

De  Herdt,  1.  c.  5. 


$ vni.  695.  J 


AFTER  COMMUNION. 


283 


$ Vm. — Ubi  vero  omnes  commanicaverint,  Sacerdos  reversus  ad  Al- 
tare  dicere  poterit : 0 Sacrum,  etc. 

Tempore  Paschali  additui*^  Alleluia.  Mox  Sacerdos  dicit : Domine 
exaudi,  etc. 

Tempore  Paschali  dicitur  Oratio : Spiritum  nobis,  etc. 

*694.  When  all  have  communicated,  the  priest  returns  to 
the  altar,  but  always  by  the  middle  of  the  front  step.^  He 
keeps  the  thumb  and  index  united  over  the  ciborium,  the 
other  fingers  being  extended.^  Having  reached  the  altar,  he 
rubs  the  thumb  and  index  against  each  other  so  as  to  make 
any  minute  fragment  adhering  to  them  fall  into  the  ciborium, 
and  genufiects.^  He  then  w^ashes  his  fingers  in  the  vessel 
prepared,  and  dries  them  with  the  purificator,  and  with  the 
hand  thus  perfectly  free  he  covers  the  ciborium.^  Then,  and 
not  sooner,  according  to  Oavalieri,^  he  says  the  antiphon,  0 

Sacrum^  ’’  etc.,  with  the  versicles  and  prayer,  which  he  should 
say  alta  voce  et  manibus  junctis,  according  to  De  Herdt.® 
It  is  plain  from  the  word,  reversus,”  that  he  should  not  say 
them  until  he  has  returned  to  the  altar;  but  Baldeschi^  would 
permit  him  to  say  them  while  washing  the  fingers,  etc. 
There  is  nothing  in  the  rubric  to  prevent  this,  and  we  believe 
it  is  generally  done. 

*695.  Alleluia  is  to  be  added  to  the  antiphon,  as  well 
as  to  the  ¥.  Panem,  etc.,  according  to  Oavalieri*^  and  Merati,^ 
in  Paschal  time  and  during  the  octave  of  Corpus  Christi.  ” 
The  prayer,  “ Deus  qui  nobis, etc.,  should  have  th*e  long  con- 
clusion, while  the  prayer  substituted  for  it  in  Paschal  time, 

Spiritum  nobis, etc.,  should  have  the  short  conclusion,  as 
appears  by  the  “ Propaganda”  edition  of  the  Ritual.  Baruf- 
faldi^®  and  Merati^^  teach  that  Dominus  vobiscum’'  should 
here  be  omitted ; but  they  were  deceived  by  the  terms  of  a 
decree  which  they  refer  to,  but  which  regarded  the  prayers 
before  Benediction  of  the  Blessed  Sacrament,  at  the  close  of 
the  solemn  procession  on  Corpus  Christi,  or  at  the  close  of 
the  Quarant’  Ore.”  The  Sacred  Congregation,  having 
been  consulted  as  to  whether  it  should  be  said,  replied : 

“ Affirmative  ut  praescribitur  in  Rituali  Romano.” 

^ Caval.,  vol.  iv.  cap.  iv.  Deer.  xi.  n.  xvii.  De  Herdt,  pars  il.  u, 
28,  i.  2 p)g  Herdt,  1.  c.  ^ Vid.  infra,  $ x. 

■*  Caval.,  cap.  iv.  Deer.  xiii.  n.  xl.  De  Herdt,  1.  c.  v.  Falise,  pars  iii. 
chap.  iii.  $ ii.  n.  6.  ® Loc.  cit.  ii.  xxviii.  Loc.  oit. 

I’ars  i,  cap.  iii.  art.  ii,  n.  11.  ” Loc.  cit.  n.  xxx. 

® Pars  ii.  tit.  x.  n.  xxxiii.  Tit.  xxiv.  n.  70.  " Loc.  cit. 

Martii,  1761,  in  Aquen.,  ad  7,  n.  4299.  Vid.  infra,  chaj),  xiv.  $ xxiv. 

24  Sept.  1842,  in  una  3'i  Ord.  Sti.  Franc.,  ad  13,  n.  4947. 


284 


ORDER  OF  HOLY  COMMUNION.  [chap.  xn. 


He  is  to  say  all  aloud,  according  to  De  Herdt/  and  as 
may  be  inferred  from  the  rubric,  which  requires  the  minister 
to  respond. 

*696.  The  words,  dicere  poterit,^^  imply  that  there  is  no 
obligation,  but  that  it  is  merely  of  counsel  to  say  the  anti- 
phon, 0 Sacrum, etc.^  De  Herdt^  seems  to  extend  this  to 
the  versicles  and  prayer  also.  But  Cavalieri  thinks  that  ic 
cannot  be  so  extended,  and  that  the  versicles  and  prayer  are 
obligatory,  for  the  rubric  regarding  communion  of  the  sick,  say- 
ing nothing  of  the  antiphon,  prescribes  the  versicles  and  pray- 
er, when  the  priest  has  returned  to  the  church,  and  has 
placed  the  Blessed  Sacrament  on  the  altar,  “ deinde  dicit,”  y 
Panem  de  codoj’’  etc.,^  and  here  also  the  rubric  has  mox 
dicit,’^  not  ^‘dicere  poterit,”  Iff . “ Domine  exaudij^  etc.^  And 
this  view  of  Cavalieri  is  sustained  by  the  word,  ‘^praescribitur,’^ 
in  the  above  answer  of  the  Sacred  Congregation. 

% IX. — Antequam  reponat  Sacramentum,  diligenter  advertat  ut,  si 
fVagmentuni  aliquod  digitis  adhseserit,  illud  in  pyxidem  deponat ; et 
eosdem  digitos,  quibus  tetigit  Sacramentum,  abluat,  et  abstergat  purifi- 
catorio : ablutionem  vero  sumat,  si  celebraverit,  aut  iis  qui  tunc  communi- 
carunt  sumendam  tradat,  aut  saltern  in  sacrarium  injiciat. 

*697.  The  ablution  of  the  fingers  takes  place  before  he 
covers  the  ciborium,  according  to  the  authorities  above  cited.® 
But  according  to  others  it  takes  place  after.’’^  The  priest  may 
follow  either  order,  but  we  should  prefer  that  which  enables 
him  to  have  the  fingers  free  in  covering  the  ciborium,  when  it 
is  possible  for  him  to  follow  it.  He  cannot  follow  it  when  he 
gives  communion  at  mass,  for  then  he  does  not  purify  the  fin- 
gers until  the  second  ablution,  as  is  plain  from  the  order  pre- 
scribed by  the  mbric  of  the  Missal.® 

The  wording  of  the  Rubrics  does  not  define  minutely  the 
order  that  is  to  be  followed  in  the  several  acts,  and  hence  it 
is  dijQferently  laid  down  in  different  authors.  We  may  ob- 
serve, however,  that  the  Antequam  reponat,”  in  the  present 
rubric,  may  be  fairly  understood  to  imply  before  he  even 
covers  the  ciborium,”  since  he  evidently  should  examine  the 
fingers  before  covering  it ; and  it  is  not  improbable  that  the 
words  may  be  understood  in  the  same  sense  as  qualifying  the 
second  clause  also,  regarding  the  ablution  of  the  fingers. 

^ Loc.  cit.  ^ Baruff.,  n.  68.  ^ Pars  ii.  n.  28,  v. 

^ Infra,  chap.  xiv.  % xxvi.  ® Caval.,  cap.  iv.  Deer.  xiii.  n.  xxix. 

® Supra,  n.  694.  Merati,  1.  c.  xxxiv.  in  fine.  Baldescbi,  1.  c. 

® Pars  ii.  tit.  x.  n.  6.  Vid.  Merati,  in  loc.  n.  xxvii. 


$x.  699.]  PUTTING  BACK  THE  CIBORIUM. 


285 


But  we  would  not  extend  it  to  the  third  clause,  since  no  one 
would  require  him  to  leave  the  ciborium  uncovered  until  he 
has  first  disposed  of  the  ablution. 

*698.  The  priest  himself  may  take  this  ablution  if  he  has 
already  said  mass  (for  if  he  have  yet  to  say  mass,  he  cannot 
take  it,  as  it  would  break  his  fast),  or  he  may  give  it  to  one 
of  the  communicants.  Bat  as  he  might  have  a repugnance  to 
take  it  on  account  of  the  probable  contact  of  his  fingers  with 
the  saliva  of  the  communicants,  and  as  any  of  the  communicants 
might  have  a similar  repugnance,  he  is  permitted  to  throw  it 
into  the  sacrarium.^  And  this  is  what  is  usually  done,  ac- 
cording to  BaruffkldP  and  Merati,^  who  further  observe  that 
it  need  not  be  done  every  time,  but  only  when  the  water  in 
the  vessel,  placed  on  the  altar  for  the  purpose,  requires  to  be 
renewed. 

$ X. — Postea  genuflectens  reponit  Sacramentum  in  tabernaculo^  et 
clave  obserat. 

*699.  Having  done  all  that  is  required  by  the  preceding 
rubric,  he  opens  the  tabernacle,  places  the  ciborium  in  it 
with  his  right  hand,  his  left  being  supported  on  the  altar,^ 
makes  a genuflection,  and  then  shuts  and  locks  the  door  of  the 
tabernacle.  The  genuflection  here  marked  is  the  only  one 
that  the  ritual  expressly  prescribes  after  the  priest  returns  to 
the  altar.  Hence  Falise,®  and  the  “ Melanges  Th^ologiques,’^® 
contended  that  it  is  the  only  one  required.  The  rubric,  they 
said,  is  so  precise  regarding  the  genuflections  to  be  made  be- 
fore distributing  the  communion,’’^  that  it  would  be  equally  so 
here  if  more  than  one  were  required.  But  all  the  other  com- 
mentators we  have  seen,  prescribed  at  least  two.  Cavalieri,® 
Merati,®  Roms4e,^®  Baldeschi,^^  DeHerdt,^^  prescribed  one  im- 
mediately on  the  priest’s  return  to  the  altar,  after  he  has  plac- 
ed the  ciborium  on  the  corporal.  Merati^®  and  He  Herdt^**  pre- 
scribed another  on  opening  the  taberaacle,  immediately  before 
putting  in  the  ciborium.  Cavalieri  would  require  this  only 
when  there  is  another  ciborium  containing  the  Blessed 
Sacrament  in  the  tabernacle.^®  The  others  made  no  mention 

‘ Cava!,,  cap.  iv.  Deer.  xiii.  n.  xxxvii.  ^ Tit.  xxiv.  n.  74. 

3 Loc,  cit.  n.  xxxiii.  Merati,  1.  c.  De  Herdt,  pars  ii.  n.  28,  v. 

® Cours  Ahreye,  etc.,  Ill™®  part,  cap,  iii.  $ ii.  n.  6.  in  nota. 

6 lyme  Serie,  4'"®  Caliier,  pag.  543.  ’’  Su))ra,  $ i.  et  $ iii. 

8 Loc.  cit.  n.  xxviii.  ^ Loc.  cit.  n.  xxxiii. 

Pars  i.  cap.  ii.  art.  xiv.  n.  v.  " Pars  i.  cap.  iii.  art.  ii.  n.  11, 

Loc.  cit.  ‘8  Loc.  cit.  *'*  Ibid.  Ibid.  ii.  xl. 


286 


ORDER  OF  HOLY  COMMUNION.  [cHAP.  Xll. 


of  this  genuflection.  But  all,  without  exception,  were  agreed 
that  one  is  to  be  made  after  placing  the  ciborium  in  the  taber- 
nacle. 

All  controversy  on  the  subject,  however,  has  been  set  at 
rest.  The  question  was  submitted  to  the  Sacred  Congregation 
of  Bites,  which  decided^  that  the  priest,  on  returning  to  the 
altar,  should  make  two  genuflections — one  before  covering 
the  ciborium,  and  another  after  placing  it  in  the  tabernacle, 
before  closing  the  door.  This  decision,  as*  we  learn  from  the 
decree,^  is  founded  on  what  the  rubrics  prescribe  as  to  the  genu- 
flections to  be  made  on  taking  the  ciborium  out  of  the 
tabernacle  immediately  before  giving  communion.^ 

§ XI. — Deinde  extenta  manu  dextera,  benedicit  iis  qui  commuuicarunt, 
diceiis  : Benedictio  Dei,  etc. 

*700.  Having  locked  the  tabernacle,  standing  in  the  centre 
with  his  face  to  the  altar,  he  raises  his  eyes  to  the  crucifix, 
extends  his  hands,  and  elevates  them  to  the  height  of  his 
shoulders ; then  lowers  the  eyes,  joins  the  hands,  and  inclines 
the  head  while  saying  “ Benedictio  Dei  Omnipotentis  / ” after 
which,  turning  to  the  communicants,  he  continues,  Patris  et 

Filii  et  Spiritus  Sancti/’  making  over  them  the  sign  of  the 
cross  with  the  right  hand,  the  left  being  placed  on  his  breast  j 
then  joining  his  hands,  he  continues,  JDescendat  super  vos  et 

maneat  semper P To  which  the  clerk  answers  Amen^ 
This  is  the  manner  of  giving  the  benediction,  according  to 
Merati,^  Cavalieri,^  Baldeschi,®  De  lierdt,"  Vavasseur.®  The 
Sacred  Congregation  decided  that  the  hands  are  to  be  elevated, 
etc.,  as  in  the  Benediction  at  mass,^  but  that  the  altar  is  not  to 
be  kissed.’® 

*701.  He  then  turns  again  to  the  altar  by  the  same  way, 
not  completing  the  circle  as  he  does  at  mass,”  folds  the  cor- 
poral, and  puts  it  into  the  burse,  which  he  carries  himself,  or 
leaves  to  be  carried  by  the  clerk,’^  inclines  to  the  cross,  and 
descends  to  the  floor,  where,  having  received  his  cap,  he 
genuflects,  puts  on  his  cap,  and  returns  to  the  sacristy,  pre- 
ceded by  the  clerk. 

^ 23  Dec.  186*2.  ^ Vid.  Deer.  ,iii  Append. 

3 Vid.  supra,  § i.  in  fine,  et  n.  663.  Loc.  cit. 

® Ibid.  n.  xii.  ® Ibid.  n.  12.  ’’  Ibid.  * Part.  iv.  n.  126. 

3 12  Aug.  1854,  in  Lucionen.,  ad  76. 

16  March,  1833,  in  Veronen.,  ad  6.  n.  4707. 

Caval.,  n.  xlii.  Vavass.,  loc.  cit.  Baldeschi,  loc.  cit. 

12  Vid.  supra,  n.  661. 

13  Caval.,  1.  c.  Baldeschi,  1.  c.  Vavasseur,  1.  c. 


$ xn.  703.]  WHEN  GIVEN  EXTRA  MISSAM.” 


287 


According  to  Cavalieri/  the  clerk  extinguishes  the  lights 
while  the  priest  folds  the  coi-porai,  etc. ; but,  as  the  priest 
would  be  too  long  delayed  by  this,  the  clerk  generally  returns 
to  extinguish  the  lights,  and  put  the  usual  covering  on  the 
altar. 

$ XII. — Communio  autem  populi  intra  Missam  statim  post  commu- 
nionem  Sacerdotis  celebrantis  fieri  debet  (nisi  quandoque  ex  rationabili 
causa  post  Missam  sit  facienda)  cum  Orationes,  quae  in  Missa  post 
Communionem  dicuntur,  non  solum  ad  Sacerdotem,  sed  etiam  ad  alios 
communicantes  spectent. 

702.  According  to  the  ancient  usage.  Holy  Communion 
was  given  during  mass  to  all  the  faithful  who  assisted  at  it.* 
The  Council  of  Trent  also  expresses  a wish  that,  at  every 
mass,  the  faithful  who  are  present  should  communicate,  that 
they  may  thus  receive  more  abundant  fruit  from  the  holy 
sacrifice.^  The  proper  time,  then,  for  distributing  Holy 
Communion  is  at  mass,  and  immediately  after  the  commun- 
ion of  the  celebrant.  This  is  the  time  marked  for  it  in  the 
ancient  liturgies,  one  of  which  is  cited  in  the  extract  already 
given  from  the  Catechism  of  the  Council  of  Trent  and  it  is 
plain  from  the  present  rubric,  that  this  is  the  time  at  which 
the  Church  still  wishes  it  to  be  distributed,  in  order  that 
those  who  receive  it  may  have  all  the  advantage  of  the 
prayers  which  follow,  and  which  refer  to  the  communion  of 
the  faithful,  as  well  as  to  that  of  the  priest. 

703.  It  is  admitted,  however,  that  there  may  be  a sufficient 
reason  fjr  giving  communion  extra  missam.^^  It  is  the 
common  teaching  of  theologians,  according  to  St.  Liguori,-'’ 
that  it  may  be  administered  at  any  hour  except  late  in  the 
evening  or  at  night.  But  an  answer  of  the  Sacred  Congrega- 
tion restricts  it  to  the  same  hours  of  the  day  as  the  celebration 
of  mass,  that  is,  from  the  aurora  till  mid-day,  unless  where 
there  is  an  indult  extending  the  time.®  The  rubric  here  sup- 
j)Oses  that  there  may  be  a reasonable  cause  for  deferriug 
communion  till  after  mass.  One  reason  commonly  assigned  as 
sufficient  is,  that  the  congregation  may  not  be  kept  too  long 
waiting  for  the  conclusion  of  mass.’’'  When  there  is  a great 

* Loc.  cit.  2 Bened.  XIV.,  l)e  Sac.  Missce,  lib.  ii.  cap.  xxii.  n.  10. 

3 S«^ss.  xxii.  cap.  vi. 

^ Supra,  n.  577.  Cfr.  Mart^iie,  De  Antiquis  Ecclesice  lUtihus,  lib.  i. 
cap.  iv.  art.  x.  n.  vi.  ^ Lib.  vi.  n.  252.  7 Sept.  181(5,  in 

Tuden.,  a<l  37,  n.  452(5.  Cfr.  Gary,  De  Eixcharistia,  n.  207. 

^ Gavant.,  pars  ii.  tit.  x.  n.  (5.  lit.  (d).  Bariiff.,  tit.  xxiv.  n.  80. 
Benedict  Xiy.,  De  Sac.  Miss.,  lib.  iii.  cap.  xviii.  n.  9. 


288 


ORDER  OF  HOLY  COMMUNION. 


[chap.  XII. 


number  for  communion,  the  distribution  occupies  a consider- 
able time,  and  there  may  be,  amongst  the  rest  of  the  congre- 
gation, many  unwilling,  many  perhaps  unable  without  great 
inconvenience,  to  wait  so  long. 

704.  There  are  other  reasons,  also,  on  account  of  which  it 
may  be  deferred  in  the  same  way.  The  state  of  the  cele- 
brant’s health  might  require  him  to  leave  the  altar  as  soon  as 
possible,  or  might  render  him  unable  to  get  through  the  work 
of  distributing  communion  to  great  numbers.^  All  the  pre- 
parations for  its  distribution  may  not  be  completed.^  Some 
who  wish  to  go  to  communion  may  not  have  had  an  oppor- 
tunity of  confessing  till  after  mass.^  Jn  short,  it  may  be  said 
that  whatever  would  make  the  distribution  of  communion 
after,  instead  of  during,  mass  notably  more  convenient  to  the 
celebrant,  to  the  communicants,  or  to  the  others  who  are  pres- 
ent, may  be  regarded  as  a sufficient  reason  for  deferring  it. 

705.  The  rubric  does  not  contemplate  the  giving  commun- 
ion before  mass,  and  Merati  cites  a decree  of  the  Congregation 
of  the  Apostolic  Visitation  under  Urban  VIII,  which  ex- 
presslv  forbids  it  unless  when  there  is  great  necessity.^  It 
would  seem,  therefore,  that  a stronger  reason  is  required  for  it 
than  for  deferring  communion  till  after  mass.  But  there  may 
be  sufficient  reason  to  justify  it,  as  is  plain  from  Merati  him- 
self, who  prescribes  what  is  to  be  done  in  the  case.®  Accord- 
ing to  Cavalieri,  in  his  commentary  on  this  decree  of  the 
Apostolic  Visitation,  there  would  be  sufficient  reason  if  the 
communicant  could  not  wait  till  the  communion  of  the 
priest,  on  account  of  some  pressing  business,  or  could  not  fast 
so  long.®  Baldeschi,'’'  De  Herdt,®  and  Vavasseur,®  do  not  re- 
quire a more  urgent  reason  in  one  case  than  in  the  other  j and 
we  believe  that,  in  practice,  what  has  just  been  said  about 
communion  after  mass,  may  be  applied  also  to  communion 
before  mass. 

706.  Until  recently,  communion  could  not  be  given  at  a 
requiem  mass  with  pre-con  secrated  particles,  unless  in  places 
where  there  was  an  established  usage  in  favor  of  so  adminis- 
tering it.  But  now  it  may  be  everywhere  so  administered, 
according  to  a recent  decree  of  the  Sacred  Congregation 


of  Rites.*® 


^ Catah,  tit.  iv.  cap.  ii.  § x.  n.  vi. 
^ Supra,  n.  581. 


2 BarufiF.,  1.  c. 


^ Loc.  cit.  n.  XXX  iii. 

Pars  i.  cap.  iii.  n.  13, 

® Manih'e  de  donner,  etc.,  n.  127. 


^ Pars  i.  tit.  x.  n.  xxix.  in  fine. 
® Cap.  iv.  Deer.  x.  n.  i. 


® Pars  ii.  n.  28,  v. 
10  23  Julii,  1868. 


$ xn.  709.] 


AT  A REQUIEM  MASS. 


289 


707.  Previous  to  this  decree  it  had  been  ordered  that, 
pending  the  determination  of  the  question  by  the  Sacred 
Congregation,  the  received  practice  in  each  diocese  should  be 
followed.^  But  the  long- continued  controversy  on  this  matter^ 
has  been  finally  settled  by  a general  decree.  It  is  unneces- 
sary now  to  touch  upon  the  history  of  that  controversy  as  we 
did  in  the  preceding  editions  of  this  work.  The  reader  will 
find  in  the  decree  itself  a reference  to  the  more  important  of 
the  decrees  previously  issued  on  the  subject.^ 

708.  Although  the  rubric  of  the  MissaP  prescribes  black 
as  the  color  to  be  used  in  masses  for  the  dead,  it  was  the 
common  opinion  of  rubricists  that,  for  any  reasonable  cause, 
a requiem  mass  might  be  celebrated  in  violet.®  This  was 
infeiTed  from  a decree  of  the  Sacred  Congregation  declaring 
that  masses  for  the  dead  cannot  be  celebrated  nisi  cum  colore 

nigro  aut  saltern  violaceo.’’®  Cavalieri,  in  his  commentary  on 
this  decree,"^  would  alhnv  the  use  of  violet  if,  e.  g.^  on  any 
occasion  a number  of  priests  together  wished  to  say  mass  for 
the  dead  in  a church  not  having  a sufficient  supply  of  black 
vestments.  But,  in  the  general  decree  already  cited,®  it  has 
been  decided  that  violet  vestments  cannot  be  used  at  a requiem 
mass,  unless  on  the  second  of  November,  in  a church  in  which 
the  Blessed  Sacrament  is  exposed  for  the  devotion  of  the 
Forty  Hours. 

709.  It  is  strictly  prohihited  to  give  communion  at  the 
midnight  mass  of  Christmas,  or  at  any  other  time  during  tlie 
night.  Nor  can  the  othet  two  masses  be  celebrated 
immediately  after  the  midnight  mass.  The  priest  must  wait 
for  the  aurora  before  he  can  celebrate  the  second.  All  this 
has  been  decided  by  decrees  of  the  Sacred  Congregation  f 
also  by  a decree  of  Clement  XI  but  in  some  cases  special 
indults  have  been  granted,  permitting  communion  at  this 
midnight  mass.  Such  was  that  granted  to  the  Ursuline  Nuns 
of  Goritia.^^  Others,  of  a recent  datej  are  mentioned  in  the 
“Analecta  Juris  Pontificii.” 

‘ Vid.  Decretum,  14  Feb.,  18G8,  prefixed  to  tliis  volume. 

2 Vid.  8t.  Lig.,  lib.  vi.  n.  249,  Dub.  2. 

^ Vid.  Decretuin  in  Appeiidice.  ■*  Pars  i.  tit.  xviii.  Rub.  6. 

® Cfr.  St.  Lig.,  loc.  cit.  ® 21  Junii,  1()70,  in  Oritana,  n.  2504. 

’’  Tom.  iii.  cap.  xii.  Deer.  i.  n.  iii.  ” Supra,  n.  700. 

9 20  April,  1041,  in  Pisauren.,  n.  1519;  7 Dec.  Kill,  Tritun  Miss,  in 
Natal.  Domini,  n.  1500 ; 10  Feb.  1781,  in  Una  Ordinis  Carin.  Excalr. 
Cong.  Ilisp.,  ad  7 et  8,  n.  4401.  18  Dec.  1702,  cit.  ap.  Merati, 

pars  iv.  tit.  iii.  De  Natal.  Domini,  ii.  xiii.  q.  v. 

“ 27  Jul.  1720,  in  Aquilcien.,  n.  3940.  11'"^  S6rie,  pag.  1801,  etc. 


200 


ORDER  OF  HOLY  COMMUNION.  [chap.  Xil. 


710.  The  rubric  of  tlie  Missal  for  Holy  Thursday,^  by 
directing-  that  some  consecrated  particles  be  reserved,  if 
necessary, /or  the  sick,  clearly  implies  that  communion  is  to  be 
administered  to  no  others  after  the  mass  of  Holy  Thursday.^ 
It  cannot,  then,  be  administered  on  Good  Friday,  except  as 
The  viaticum,  not  even  when  the  feast  of  the  Annunciation 
falls  on  that  day.^ 

711.  According  to  the  ancient  discipline,  communion  was 
administered  at  the  mass  of  Holy  Saturday  to  the  newly 
baptized,  as  has  been  said  in  treating  of  Baptism,^  and  not 
only  to  them,  but  to  the  faithful  generally,  according  to 
Merati.^  An  opposite  custom,  however,  was  pretty  generally 
introduced,  and  some  authors  maintained  that  communion 
should  not  be  administered,  except  to  the  sick,  on  Holy 
Saturday.  Benedict  XIV,^'  amongst  others,  inclined  to  this 
opinion,  but  it  was  decided  by  the  Sacred  Congregation  that 
it  might  be  administered. 

712.  There  are  several  decrees  on  the  subject.  One  of 
22d  March,  1806,"^  decided  that  Holy  Communion  might  be 
administered  during  mass,  and  that  the  communion  then 
received  sutEces  for  the  fulfilment  of  the  Paschal  precept. 
Another,  of  the  23d  September,  1837,®  decided  that  it  can- 
not be  administered  during  mass,  unless  there  be  a custom  in 
favor  of  its  being  then  administered  : while  another,  yet  more 
recent,  September  7,  1850,®  not  found  in  Gardellini,  but  given 
amongst  the  Hecreta  Authentica,’’  etc.,  by  Falise,'®  declares 
that  it  is  not  to  be  administered  during  mass,  but  may  be 
after  mass.  To  reconcile  these  decrees,  we  must  suppose 
that  the  answer  of  1806  is  restricted  to  the  case  in  which 
there  is  a custom,  such  as  is  mentioned  in  the  question  to 
which  the  answer  is  given.^^ 

It  would  seem,  therefore,  that  communion  may  be  freely 
administered  on  Holy  Saturday  after  mass,  but  not  during 
mass,  unless  there  be  custom  in  favor  of  it.  It  cannot, 
however,  be  administered  before  mass,  as  the  permission  does 
not  extend  to  this,  and  the  rubrics  of  the  Missal  clearly 

^ Gavant.,  pars  iv.  tit.  viii.  rub.  6. 

2 Benedict  XIV,  De  Sac.  Missce,  lib.  iii.  cap.  xviii.  n.  14, 

^ Benedict  XIV,  1.  c.  Merati,  pars  iv.  tit.  ix.  n.  Ixxviii. 

Vid.  supra,  n.  441. 

® Pars  iv.  tit.  x.  De  Sah.  Sancto,  n.  Ivii. 

® Loc.  cit.  In  Tiphernen.,  n.  4499. 

® In  Mutinen.,  Dub.  ii.  n.  4815.  ® In  Veronen.,  ad  15. 

V.  Communioj  $ i.  n.  3.  Vid.  Deer,  in  Appendice. 


$ XIV.  715.  ] CEREMONIES  INTRA  MISSAM.”  291 

suppose  that  before  mass  there  are  no  particles  consecrated, 
except  those  reserved  for  the  sick.  Nor  is  the  ciborium 
brought  back  to  the  tabernacle  until  after  mass.^ 

$ XIII. — Itaque  Sacerdos^  sumpto  sacratissimo  Sanguine,  antequam 
se  purificet,  ponat  Particulas  consecratas  in  pyxide,  vel,  si  pauci  sint 
communicandi,  super  patenara,  nisi  in  principio  positie  fuerint  in 
pjxide,  et  genuflectit,  ministro  interim  faciente  confessionem  ut  supra. 

*713.  The  ceremonies  to  be  observed  in  giving  communion 
during  mass,  differ  only  in  a few  particulars  from  those  already 
described.  In  receiving  the  precious  blood,  the  priest  must 
be  careful  that  the  least  drop  do  not  remain  near  the  edge  of 
the  chalice,  lest  it  come  in  contact  with  the  pall,  for,  having 
received  the  precious  blood,  he  immediately  covers  the 
chalice  with  the  pall.^  Then,  if  the  consecrated  particles  he 
is  to  distribute  be  on  the  corporal,  he  genuflects,  and  puts 
them  into  the  pyxis,  or,  if  there  be  only  a few,  on  the  patena ; 
and  keeping  the  thumb  and  index  of  each  hand  joined,  he 
again  genuflects,  and  (the  clerk  having  in  the  meantime  said 
the  ’‘‘‘ConfiteorJ'  etc.)  turns  towards  the  communicants  to  say 
the  ‘‘  Misereatur  vestri,’’  etc.,  as  before.  These  two  genuflec- 
tions are  distinctly  pr:^scribed  in  the  Missal,^  though  the  ritual 
here  seems  to  prescribe  only  one. 

*714.  If  the  particles  have  been  from  the  commencement 
in  a pyxis  beside  the  chalice,  he  uncovers  the  pyxis  and 
genuflects  only  when  he  turns  to  say  the  Misereatur, etc.* ** 

*715.  If  he  has  consecrated  no  particles,  but  has  to  take  the 
ciborium  out  of  the  tabeniacle ; having  placed  the  chalice  a 
little  towards  the  gospel  side  and  covered  it  with  the  pall,® 
he  removes,  if  necessarv,  the  chart  or  canon,  and  opens  the 
tabernacle;  then  genuflects,  takes  out  the  ciborium,  and 
places  it  on  the  middle  of  the  corporal,  shuts  the  tabernacle, 
uncovers  the  ciborium  and  (the  clerk  having  finished  the 
“ Confiteor,^^  etc.)  genuflects,  and  turns  to  say  the  “ Misereatur,^ 
etc.,  as  before.® 

$ XIV. — Postea  vertens  se  ad  populum,  in  cornu  Evangelii  dicit: 
Misereatur  vestri,  etc.,  et  eo,  quo  suf)ra  dictum  est,  modo,  porrigit  com- 
municandis  Eucharistiam,  incipiens  a ministris  Altaris,  si  velint  coin- 
municare. 

* Merati,  1.  c.  n.  Ixiii.  De  Tlerdt,  pars  ii.  n.  28,  i. 

3 Pars  ii.  tit.  x.  n.  6.  Caval.,  vol.  v.  cap.  xxiv.  n.  xxviii. 

Baldeschi,  pars  i.  cap.  iii.  art.  i.  n.  (5. 

® Vavass.,  pars  iv.  ManUre  de  donner,  etc.,  n.  122. 

® Vavass.,  ibid.  De  llerdt,  1.  c. 


292 


ORDER  OP  HOLY  COMMUNION.  [chap.  Xll. 


*716.  He  proceeds  here  exactly  as  in  giving  communion 
“extra  missam/’  except  tliat  be  must  keep  the  thumb  and 
index  of  each  hand  joined,  and  touch  nothing  with  them 
except  the  host,  until  the  ablution.  Hence,  in  making  the 
sign  of  the  cross  at  Indulgentiam^^  etc.,  he  places  the  left 
hand  on  his  breast,  so  as  to  have  the  little  linger  in  contact 
with  it,  and  the  palm  horizontal.^  He  also  holds  the  patena 
or  the  ciborium  “ per  nodurn,”  between  the  thumb  and  index 
joined,  and  the  other  fingers.^ 

*717.  But  if  there  be  a great  number  of  communicants, 
and  if  the  priest  finds  it  difficult  to  hold  the  ciboiium  with 
his  fingers  in  this  way,  he  may  separate  the  thumb  and  index 
of  the  left  hand,  having  previously  removed  the  fragments 
from  them  whth  the  tongue,  or  washed  them  and  dried  them 
whth  the  purificator  in  the  manner  before  prescribed.^  This 
is  the  opinion  of  Falise,  who  cites  Lohner  and  Vinitor  in 
favor  of  it.'^ 

*718.  It  is  here  directed  that  in  giving  communion  the 
celebrant  is  to  begin  with  those  who  serve  at  the  altar,  if 
they  wish  to  communicate.  At  a private  mass  he  gives  it 
first  to  the  server,^  who  should  present  himself  on  the 
predella.®  At  the  solemn  mass  he  administers  it  first  to  the 
deacon  and  subdeacon,  then  to  the  priests,  and,  after  the 
priests,  to  the  acolytes.'^' 

719.  The  order  to  be  observed  by  the  clergy  in  going  to 
communion  at  solemn  mass,  is  as  follows.  After  the  “ Pax,” 
the  clergy  who  are  to  receive  communion  go,  two  and  two, 
with  heads  uncovered  and  hands  joined,  to  the  centre  of  the 
choir,  and  there  kneel,^  forming  a double  line  from  the  altar 
steps  down  the  centre  of  the  choir.®  During  the  “ Confiteor,^^ 
which  is  either  sung  or  said,  “ alta  voce,”  by  the  deacon,^®  they 
incline  and  strike  the  breast,^^  and  remain  kneeling  till  the 
priest- has  said  the  third  time  Do  mine  ^ non  sum  dignus^^  etc. 
Immediately  after  the  “ Confiteor^'^  the  two  acolytes  ascend 
and  kneel  on  the  edge  of  the  predella,  directly  facing  each 

1 De  Herdt,  1.  c.  ^ Baldeschi,  h c.  n.  7.  De  Herdt,  1.  c. 

3 Supra,  Mx. 

Cours  Ahrege,  etc.,  in'"®  partie,  chap.  iii.  $ ii.  n.  7. 

6 Sac.  Rit.  Cong.,  13  July,  1668,  n.  1907. 

® De  Herdt,  pars  ii.  n.  28,  vi.  Vid.  supra,  n.  656. 

’’  Vavass.,  par.  v.  sect.  ii.  chap.  v.  ii.  135. 

® Baldeschi,  tom.  ii.  parte  la  cap.  i.  art.  iv.  n.  15. 

^ Manuel  des  Ceremonies  Romaines,  tom.  Ire  par.  4™®  art.  viii.  n.  i. 

Merati,  pars.  ii.  tit.  x.  n.  lii.  De  Herdt,  pars  ii.  n.  54,  ii. 

" Baldeschi,  ibid. 


« XIV.  720.]  COMMUNION  OF  THE  CLEEGY. 


293 


Dtlier — one  on  the  epistle  and  the  other  on  the  gospel  side — 
and  in  this  })osition  they  hold  the  communion  cloth  by  the 
four  corners,  thus  keeping  it  extended  Avith  both  hands.^  At 
the  same  time  tlie  deacon  and  subdeacon,  being  the  first  to 
receive  communion,  kneel  on  the  edge  of  the  predella  in  front, 
and  it  is  only  when  they  have  taken  this  position  that  the 
acolytes  extend  the  cloth.^  After  receiving  communion,  the 
deacon  goes  to  the  celebrant’s  right,  and  the  subdeacon  to  his 
left.^  For  this  purpose  both,  after  communicating,  rise  j 
then  the  subdeacon  descends  to  the  floor,  while  the  deacon 
moves  to  the  centre  of  the  step  on  which  he  is ; and  both 
genuflect  at  the  same  time,  one  behind  the  other.^  The 
deacon  then  ascends  to  the  predella  on  the  gospel  side,  taking 
the  end  of  the  communion  cloth  from  the  hands  of  the  acolyte 
as  he  passes,  and  immediately  returning  it,  the  subdeacon 
doing  the  same  as  he  ascends  on  the  epistle  side.^  The 
purification  after  communion  being  no  longer  in  use,®  the 
sacred  ministers  remain  at  the  sides  of  the  celebrant,  the 
deacon  holding  the  patena  under  the  chin  of  each  communi- 
cant, and  the  subdeacon  keeping  his  hands  joined.^ 

720.  When  the  celebrant  is  giving  communion  to  the 
deacon,  the  clergy  rise  from  their  knees,  and  the  first  two 
genuflect  on  the  floor,  at  the  same  time  that  the  deacon  and 
subdeacon  genuflect  before  going  to  the  sides  of  the  celebrant. 
They  then  ascend  and  kneel  on  the  edge  of  the  predella. 
Having  communicated,  they  rise  up  and  separate,  each 
making  a single  step,  one  towards  the  gospel,  and  the  other 
towards  the  epistle  corner.  Then  turning  round,  one  by  his 
light,  and  the  other  by  his  left,  so  as  not  to  turn  their  backs 
to  the  Blessed  Sacrament,  they  both  descend  to  the  floor, 
while  the  two  next,  having  previously  genuflected,  ascend 
between  them  to  the  predella.  According  to  the  ^‘Manuel,”® 
the  second  two  genuflect  at  the  same  time  with  the  first  two, 
and  are  thus  ready  to  ascend  at  once  as  the  others  descend. 

Having  reached  the  floor,  the  first  two  again  turn  to  the 
altar,  and  genuflect  at  the  same  time,  and  in  the  same  line, 
with  the  third  two,  and  then  retire  to  their  places.  The 
second  two  act  in  like  manner,  genuflecting  with  the  fourth 
two,  and  so  on.® 

* Cier.  Epis.,  lib.  ii.  cap.  xxix.  n.  3.  Rable-siclii,  tom.  iv.  cap.  vi. 
art.  ii.  n.  13.  Baldeschi,  ibid.  ^ Raldesclii,  1.  c.  n.  14. 

Cfr.  Merati,  1.  c.  n.  li.  ^ Manuel,  1.  c.  n.  viii. 

® Vid.  supra,  n.  650.  Merati,  1.  c.  n.  liv.  ® Loc.  cit. 

® Bald.,  tom.  ii.  cap.  i.  art.  iv.  n.  15. 


294 


ORDER  OF  HOLY  COMMUNION.  [chap.  Xll. 


The  priests  communicate  immediately  after  the  sacred 
ministers,  and  are  required  to  wear  stoles,  as  explained  in  a 
preceding  rubric.^  If  there  be  not  a sufficient  number  of 
stoles  of  the  proper  color  to  allow  each  priest  to  have  one, 
tliere  should  be  at  least  four.  Then  the  first  two  could  give 
theirs  to  the  third  two  after  genuflecting  with  them,  the 
second  two  to  the  fourth,  and  so  on. 

Should  there  be  more  than  form  the  double  line  from  the 
altar  to  the  limits  of  the  choir,  the  rest  should  remain  in  their 
places  until  some  have  communicated,  when  they  can  go  and 
join  the  line  at  the  end.^ 

721.  When  there  is  a general  communion  at  low  mass,  the 
ceremonies  to  be  observed  are  nearly  the  same.  The  “ Pax” 
not  being  given,  the  clergy  take  their  places  in  the  centre  as 
soon  as  the  priest  has  said  the  Domine,  non  sum  dignusj^ 
etc.,  before  his  own  communion.  The  first  two  rise  and 
ascend  to  kneel  on  the  edge  of  the  predella,  at  the  same  time 
that  the  clerks  spread  the  communion  cloth ; but  the  rest 
remain  on  their  knees  till  the  priest  has  said  the  third  time 

Domine^  non  sum  dignusj^  etc.,  when  they  rise,  and  the 
ceremony  proceeds  as  above. 

722.  After  communion,  each  one  returns  to  his  place  in 
choir,  and  there,  according  to  Baldeschi,^  conforms  in  posture 
to  the  rest  of  the  clergy.  This  posture  should  be  kneeling 
as  long  as  the  celebrant  is  giving  communion.  P^he  “ Csere- 
moniale  Episcoporum  says  that  those  of  the  clergy  who  do 
not  communicate  remain  standing  during  the  Co^ifiteor.^^ 
But  even  they  should  go  on  their  knees  when  the  priest,  after 
the  IndulgentiamJ’’  etc.,  turns  to  the  communicants,  saying 
‘‘  JEcce  Agnus  DeiJ^  and  should  remain  on  their  knees  while 
he  is  giving  communion,  as  may  be  inferred  from  the  same 
authority ,f  and  as  was  decided  by  the  Sacred  Congregation.® 

723.  If  the  Communio”  be  sung  while  the  priest  is  still 
administering  the  sacrament,  as  it  may  be  according  to  the 
rubric  of  the  Missal,^  the  clergy  rise  and  stand  when  the 
singing  commences.  Another  rubric®  allows  them  to  sit 
during  the  singing  of  the  antiphon.  But  this  is  to  be  under- 
stood, according  to  Gavantus,®  not  of  the  case  in  which  the 

^ Supra,  n.  676.  ^ Manuel,  1.  c.  n.  i.  ^ Loc.  cit. 

Lib.  ii.  cap.  xxix.  n.  3.  ® Chap.  xxx.  n.  5 in  fine. 

® 9 Mar.  1711,  in  Catanien.,  ad  3,  n.  3834.  Vid.  Ealdes.,  torn.  ii. 
cap.  i,  art.  ii.  n.  5 in  nota.  ’’  Pars  ii.  tit.  x.  n.  9. 

^ Pars  i.  tit.  xvii.  n.  7. 

^ In  loc.  litera  (c). 


§ XV,  725.] 


THE  BENEDICTION. 


295 


antiphon  is  sung  while  the  priest  is  still  giving  communion, 
for  then  they  should  stand  out  of  reverence  for  the  Blessed 
Sacrament ; but  of  the  case  in  which  it  is  sung,  as  it  usually 
is,  while  the  celebrant  is  taking  the  ablutions.  The  “Manuel 
“ des  Ceremonies  Romaines  recommends  that  the  antiphon 
be  not  commenced  until  the  celebrant  is  nearly  done  giving 
communion,  so  that  it  may  not  be  concluded  before  the 
Blessed  Sacrament  is  put  into  the  tabernacle,  otherwise  the 
clergy  would  be  obliged  again  to  kneel. 

§ XV. — Finita  Communione,  revertitur  ad  Altare,  nihil  dicens : non 
dat  eis  benedictionem,  quia  illam  dabit  in  fine  Miss®.  Deinde  dicit 
secreto  : Quod  ore  sumpsimus,  etc.,  ut  in  Missali,  se  purificat,  et  Missain 
absolvit. 

*724.  He  returns  to  the  altar,  observing  what  is  before 
directed,^  but  he  does  not  say  the  “ 0 Sacrum, etc.,  or  any 
other  prayer,  except  “ Quod  ore  sumpsimus, etc.,  as  marked 
in  the  Missal.  If  no  particles  remain,  he  does  not  genuflect 
oil  returning ; but,  if  any  remain,  he  immediately  genuflects, 
placing  his  hands  on  the  corporal ; and,  if  they  are  not  to  be 
reserved,  he  consumes  them  reverently  if  they  are  to  be  put 
into  the  tabernacle,  he  covers  the  pyxis  (keeping  the  thumb 
and  index,  however,  still  united),  puts  it  into  the  tabernacle, 
genuflects,  and  then  closes  the  tabernacle.'^ 

If  there  be  no  tabernacle  on  the  altar,  so  that  the  pyxis 
must  be  left  on  the  corporal,  to  be  afterwards  removed,  the 
pnest  should  be  careful  to  observe  the  reverences  prescribed 
liy  the  Missal  for  the  case  in  which  the  jiyxis  containing  the 
Blessed  Sacrament  remains  on  the  altar  till  the  end  of  mass.® 

Should  the  particles  have  been  placed  on  the  corporal,  and 
administered  from  the  patena,  he  must  now  carefully  collect 
with  the  patena  the  fragments  that  may  remain  on  the  cor- 
poral, and  put  them  into  the  chalice,  as  is  directed  by  the 
rubric  of  the  Missal.® 

If  he  has  to  purify  the  ciboriurn,  he  will  do  so  in  the 
manner  before  explained.’’^ 

*725.  lie  gives  no  benediction  here,  as  he  is  to  give  it  at 
the  end  of  mass,  before  the  last  gospel.  The  words  of  the 
rubric,  “quia  illam  dabit,’^  seem  to  imply  that  in  no  case 
shouhl  the  communicants  be  allowed  to  depart  without  the 

’ Loc.  cit.  n.  X.  2 Supra,  n.  694. 

3 De  pars,  ii,  n.  28,  i.  Ibid. 

® Pars  ii.  tit.  x.  ii.  7.  Vid.  Gav.,  in  loc.  lit.  (b). 

® Loc.  cit.  n.  6.  Supra,  n.  622,  iv. 


296 


ORDER  OF  HOLY  COMMUNION.  [chap.  xii. 


benediction  5 and  this  was  the  chief  ground  on  which  Gavan- 
tus/  who  is  here  followed  by  Baruflaldi,^  maintained  that 
communion  should  not  be  given  at  a requiem  mass,  since 
there  is  no  benediction  at  the  end  of  it,  as  in  other  masses. 
We  have  alreadj^  seen,  however,  that  communion  may  be 
given  at  a requiem  mass  f but  no  benediction  is  to  be  given, 
as  the  rubric  does  not  permit  it.^ 

$ XVI. — Quod  si  contingat,  absoluta  Missa,  statim  aliquos  interdum 
coinmunicare,  tunc  Sacerdos  adhuc  planeta  indutus  sacram  Communio- 
uein  eo  modo,  quo  supra  dictum  est,  ministrabit. 

*726.  When  communion  is  administered  immediately  after 
mass,  and  before  the  priest  returns  to  the  sacristy,  he  retains 
all  the  vestments ; not  only  the  chasuble,  as  is  here  expressly 
stated,  but  the  maniple  also.®  After  purifying  the  chalice,  he 
places  it  on  the  corporal,  which  he  leaves  on  the  centre  of  the 
altar,  merely  turning  up  the  first  fold.  Having  finished 
mass,  he  returns  to  the  centre,  removes  the  chalice,  covered 
with  its  veil,  from  the  corporal,  and  places  it  on  the  gospel 
side,  spreads  out  the  corporal,  opens  the  tabernacle,  and 
proceeds,  as  before  directed,  in  giving  communion  extra 

missara.”  ® 

After  the  benediction,  which  he  gives  in  the  manner  above 
explained,”^  although  the  communicants  have  already  received 
the  ben’ediction  at  mass,®  he  folds  the  corporal,  and  puts  it 
into  the  burse,  which  he  places  over  the  veil  of  the  chalice, 
and  carrying  all  in  the  usual  way,  returns  to  the  sacristy. 

*727.  It  was  the  more  common  opinion  that  communion 
could  not  be  given  in  black  vestments,  unless  strictly  ‘Gntra 

missam.’’®  The  present  rubric  was,  therefore,  understood  not 
to  appW  to  the  case  of  a requiem  mass.  But  it  has  been 
recently  decided  by  the  Sacred  Congregation  that  communion 
may  be  given  in  black  vestments,  immediately  after,  or 
immediately  before,  a requiem  mass;  the  benediction,  how- 
ever, in  either  case,  being  omitted.^® 

*728.  If  communion  be  given  immediately  before  mass,  the 
priest  comes  from  the  sacristy  fully  vested,  and  carrying  the 

^ Pars  ii.  tit.  x.  n.  6,  lit.  (n).  ^ Tit.  xxiv^  n.  86. 

^ Supra,  n.  706,  et  seq.  Rub.  Miss,  pars  ii.  tit.  xii.  n.  4. 

® Catal.,  tit.  iv.  cap.  ii.  ^ xi.  n.  \v.  Barutf.,  n.  87.  Caval.,  cap.  iv'. 
Deer.  xiii.  n.  i.  ^ Ibid.,  1.  c.  n.  ii.  Supra,  11.  700. 

® Caval.,  1.  c.  Merati,  pars  ii.  tit.  x.  n.  xxxiii. 

^ Merati,  1.  c.  n.  xxxi.  De  Herdt,  pars  ii.  n.  28,  v.  St.  Lig.,  lib.  vi. 
n.  249,  Dub.  3. 

Vid.  Decretum  Generale,  23  Julii,  1888,  in  Appendice. 


$ XVI.  729.] 


IN  ALB  AND  STOLE. 


297 


chalice  as  usual. ^ Having  ascended  to  the  middle  of  the 
altar,  he  puts  the  chalice  a little  to  the  gospel  side,  and 
spreads  out  the  corporal  on  the  centre,  then  opens  the 
tabernacle,  etc.,  etc.,  proceeding  exactly  as  before  directed.^ 
If  he  be  in  black  vestments,  he  omits  the  benediction  in 
accordance  with  the  decree  above  cited ; otherwise  he  gives 
the  benediction,  unless  it  be  certain  that  all  the  communi- 
cants will  remain  till  the  end  of  mass.^ 

*729.  If  the  tabernacle  containing  the  Blessed  Sacrament 
be  on  an  altar  diflerent  from  that  at  which  the  mass  is 
celebrated  5 and  if  the  priest  be  required,  for  a jast  reason,  to 
give  communion  in  any  chm'ch,  immediately  before  or 
immediately  after  mass,  he  may  stop  for  the  purpose  on  his 
way  from  or  to  the  sacristy,  at  the  altar  of  the  Blessed 
Sacrament,  and  retaining  all  the  vestments,  proceed  as  above, 
provided  there  be  a custom  of  doing  so  in  that  church.  It 
was  expressly  decided  by  the  Sacred  Congregation^  that  a 
usage  of  this  kind  might  be  tolerated. 

When  there  is  no  such  usage,  the  piiest  may  find  it  con- 
venient, in  the  circumstances,  to  give  communion  vested  in 
alb  and  stole.  The  answer  of  the  Sacred  Congregation  just 
referred  to,  taken  in  connection  with  the  question  proposed, 
seems  to  imply  that  he  may  do  so.^  If  before  mass,  he 
should,  of  course,  return  to  the  sacristy  to  put  on  the  maniple 
and  chasuble,  and  bring  the  clialice.  If  after  mass,  he 
should  have  returned  to  lay  aside  these  vestments  and  to 
leave  the  chalice. 


* Merati,  1.  c.  n.  xxxiii.  Caval.,  cap.  iv.  Deer.  x.  n.  ii.  De  Ilerdt, 
pars  ii.  n.  28,  v.  Vid.  Decretum  31  Aug.  1867,  in  Ambianen  , ad  5. 

* Supra,  n.  663,  et  seq. 

3 De  Herdt,  1.  c.  Caval.,  in  Deer.  x.  n.  iii. 

■*  12  Mart.  1836,  in  Trident.,  ad  12,  n.  4777. 

® Vid.  Decret.  cit.  in  Appendice.  From  the  an.'>wer  of  the  Sacnul 
Congregation,  31  Aug.  1867,  in  Ambianen.,  it  may  he  inferred  tliat, 
when  there  is  a reasonable  cau.se,  the  alb  witli  the  stole  crossed  on  tlie 
breast,  may  be  used  in  any  function  instead  of  the  sur})lice  and  stole. 
But  when  mass  immediately  follows,  the  answer  retjuires  that  the 
priest  put  on  the  chasuble  also.  This,  however,  we  are  inclined  to 
think,  applies  oidy  wlum  the  function  takes  j)lace  at  the  altar,  as  in 
giving  communion,  or  perfbiming  the  marriage  ceremony  (both  these 
being  expni.ssly  mentioned  in  the  (piestion  ju’oposed  to  tlie  Sacred 
Congregation);  but  not  when  the  function  is  performed  at  a distance 
from  the  altar,  as,  e.  r/.,  the  blessing  after  childbirth  in  the  case  supposed 
in  a preceding  chapter. — Supra,  n.  .^>73.  It  is  not  improbable  that 
even  the  words  of  the  answer,  “ Si  immediate  ser/uitar  missa,”  imjily 
the  supposition  that  the  function  is  jierformed  at  the  altar. 


CHAPTER  XIII. 


ON  THE  PASCHAL  COMMUNION : DE  COMMUNIONE 

PASCHALI.” 

5 I. — Curet  autem  Parochus,  ut  in  quadragesima  per  se,  vel  per 
alios  concionatores  populo  opportune  denuntietur  Constitutio  Concilii 
Eateranensis  sub  Innocentio  III,  quae  sic  liabet : 

Omnis  utrmsque  sexus  Fidelis,  postquam  ad  annos  discre~ 
tionis  pervenerit,  omnia  sua  peccaia  confiteatur  jideliter^  saltern 
semel  in  anno,  proprio  Sacerdoti,  et  injunctam  sibi  poenitentiam 
studeatpro  viribiis  adimpilere,  suscipiens  reverenter,  ad  minus 
in  Pasclia,  Eucharistice  Sacramentum,  nisi  forte  de  consilio 
proprii  Sacerdotis  ob  aliquam  rationabilem  causam  ad  tempus 
ab  ejus  perceptione  duxerit  abstinendum : alioquin  et  vivens 
ad  ingressu  Ecclesice  arceatur,  et  moriens  Christiana  careat 
sepidtura. 

730.  It  is  the  duty  of  the  pastor  to  take  care,  as  he  is  here 
directed,  that  the  law  of  the  Church  regarding  annual  com- 
munion, expressed  in  the  decree  of  the  Council  of  Lateran, 
be  promulgated  to  his  flock.  The  time  of  Lent  is  here 
mentioned  as  the  time  when  it  ought  to  be  announced  to 
them,  because  it  is  the  usual  time  of  preparation  for  complying 
with  the  law ; and  it  is,  therefore,  a suitable  time  for  the 
pastor  himself,  or  some  other  preacher  under  his  direction,  to 
address  the  faithful  on  the  subject. 

We  have  already  seen  that  the  pastor  must  not  content 
himself  with  urging  on  his  flock  the  observance  of  the  decree 
of  Lateran ; but  should  exhort  them  to  receive  the  Holy 
Eucharist  frequent!}^,  and  especially  on  the  principal  festivals 
of  the  year.  The  Catechism  of  the  Council  of  Trent,  in  the 
passage  before  cited,^  gives  the  practice  of  the  faithful  and 
the  laws  of  the  Church  with  regard  to  communion  from  the 
very  earliest  times.  It  remains  for  us  here  to  consider  the 
meaning  and  extent  of  the  law  which  is  at  present  in  force, 
and  what  precisely  is  required  for  its  fulfilment.  We  shall 
understand  this  best  by  considering : 1®  Who  are  those  who 


Supra,  n.  577. 


$ I.  732.  J 


DECREE  OF  LATERAN. 


299 


are  bound  to  receive  communion  i*  2®  From  wbom^  or  in 
what  place,  they  are  bound  to  receive  it  ? 3°  Within  what 

time  they  are  bound  to  receive  it  % 

731.  I.  The  terms  of  the  decree  appear  to  be  sufficiently 
explicit  on  the  first  question.  Every  one  of  the  faithful, 
male  or  female,  who  has  reached  the  years  of  discretion,  is 
bound  not  only  to  go  to  confession,  but  also  to  receive  Holy 
Communion.  The  sole  difficulty  is  in  deteniiining  what  is 
meant  by  the  years  of  discretion  j but  this  has  been  already 
discussed  under  a preceding  rubric.^ 

732.  II.  It  is  necessary  to  receive  the  Paschal  Communion 
from  one’s  own  pastor,  or  with  his  permission;  otherwise  the 
precept  of  the  Church  is  not  fulfilled.^  This  condition  is 
frequently  expressed  by  saying  that  each  one  must  communi- 
cate in  his  own  parish ; but  it  is  always  understood  that  one 
can  satisfy  the  precept  by  communicating  elsewhere,  provided 
he  has  the  leave  of  his  parish  priest.^ 

By  the  common  law,  no  sacrament  can  be  licitly  adminis- 
tered unless  by  the  pastor,  or  with  the  consent  of  the  pastor 
of  the  person  who  receives  it.  This  was  the  case  with  regard 
to  the  Eucharist,  as  well  as  the  other  sacraments,  from  the 
earliest  times  down  to  the  fifteenth  century.  Though  the 
regular  clergy  were  allowed  to  open  their  churches  to  the 
faithful,  they  "were  not  allowed  to  administer  the  Eucharist 
to  them  without  the  consent  of  the  parochial  clergy.  Some- 
times this  consent  was  not  asked ; sometimes  it  was 
unreasonably  refused  ; and,  as  might  be  supposed,  there  were 
many  disputes  on  the  subject.  Sixtus  IV  granted  to  the 
Dominicans  the  privilege  of  administering  the  Eucharist  to 
such  of  the  faithful  as  were  unjustly  refused  it  by  their  parish 
})riest ; and  from  tins  time  various  privileges  and  exemptions 
were  conferred  on  the  religious  orders,  so  that  they  gradually 
acjpiired  the  right,  which  they  now  everywhere  enjoy,  of 
administering  communion  in  their  churches  independently  of 
the  parochial  clergy 

Moreover,  by  the  custom  now  universally  prevailing,  it  is 
understood  that  any  priest  who  is  ])ermitted  to  say  mass,  is 
permitted  also  to  give  communion,’’^  unless  in  private  oratories, 
in  which,  according  to  a constitution  of  Benedict  XIV,®  the 

^ Vid.  supra,  n.  G38  et  seq.  ® St,  Lig.,  lib.  vi.  n.  300. 

^ Itaruff.,  tit.  XXV.  n.  32.  St.  Tag.,  1.  c. 

Vid.  M61.  'J’lieolog.,  lime  Seri**,  2'*‘e  Calii«‘r,  p.  227-233. 

® St.  Lig.,  n.  235.  2 Juiiii,  1751,  Mayno  cum,  $ 23. 


300 


PASCHAL  COMMUNION. 


[chap.  xm. 

celebrant  cannot  give  communion  without  the  leave  of  the 
bishop.^ 

733.  All  this,  however,  must  be  understood  of  communion 
received  through  devotion ; for  the  communion  that  is  of  pre- 
cept— that  is  to  say,  the  Paschal  Communion  and  the  Viaticum 
— can  be  lawfully  administered  only  by  the  parish  priest  or 
with  his  permission.^  So  strictly  is  the  right  of  administer- 
ing the  Paschal  Communion  reserved  to  the  parochial  clergy, 
that  communion,  even  on  Easter  day,  received  without  their 
consent,  would  not  fulfil  the  precept  of  the  Church.^  The 
opposite  doctrine,  maintained  by  some  authors,  is  called  by 
Benedict  XIV,  falsa  nec  certe  toleranda,”^  being,  as  he 
adds,  plainly  contrary  to  the  decree  of  Lateran,  and  to  the 
apostolic  constitutions,  which,  in  conferring  privileges  on 
regulars  respecting  the  administration  of  the  Eucharist,  have 
expressly  excepted  the  Paschal  Communion. 

It  is  true  that  regulars,  in  virtue  of  their  privileges,  can 
administer  communion  in  their  churches  even  during  Paschal 
time,  except  Easter  Sunday  alone  j but  the  communion  thus 
administered  does  not  satisfy  the  precept.  Both  points  have 
been  expressly  decided  by  the  Sacred  Congregation  of  the 
Council,^  in  tvvo  decrees  cited  by  Benedict  XIV.®  It  is  cer- 
tain, then,  that  the  communion  by  which  the  precept  is  fulfilled, 
must  be  received  in  the  parochial  church,  or,  if  elsewhere, 
with  the  consent  of  the  pastor.  It  does  not  suffice  to  receive 
it  even  in  the  cathedral  for  those  who  do  not  belong  to  the 
cathedral  parish,  unless  they  receive  it  from  the  hand,  or 
with  the  consent,  of  their  own  parish  priest,  or  of  the  bishop.’^ 

734.  It  is  to  be  observed,  however,  that  to  have  the  con- 
sent required,  in  order  to  fulfil  the  precept  out  of  one’s  own 
parish,  it  is  not  necessary  to  ask  it  for  every  year,  or  lor  every 
individual  case.  A well-known  and  recognized  custom  in 
any  parish  or  diocese  would  be  sufficient  evidence  of  it.  It 
may  be  sometimes  also  presumed,  and  Bouvier®  holds  as 
certain  the  opinion  of  St.  Liguori,  who,  with  Suarez,  Lugo, 
and  others  whom  he  cites,  teaches  that  it  suffices  if  the  con- 
sent can  be  presumed  with  moral  certainty.® 

^ Vid.  St.  Lig.,  n.  359,  versus  finem,  Quceres  hie.  Bouix,  De  Parocho, 
pars  iv^a  cap.  v.  n.  vii.  ^ St.  Lig.,  n.  240  et  n.  300. 

“ St.  Lig.,  n.  300.  De  Syn.  Dicec.,  lib.  ix.  cap.  xvi.  n.  5. 

® 11  Junii,  1650,  et  31  Jan.  1682.  ® Loc.  cit.  n.  3. 

’’  Benedict  XIV,  Instit.  xviii.  n.  11.  St.  Lig.,  n.  300,  Sed  opinio, 
in  parenth.  Bouvder,  De  Eucharistia,  cap.  vi.  art.  ii.,  Obsetyanda 
circa  Com.  Fasch.,  14^.  ® Loc.  cit.  15‘'. 

Lib.  vi.  n.  300,  4,  Modo  adsit  in  parenth. 


$ I.  735.] 


WHERE  IT  MUST  BE  RECEIVED. 


301 


It  is,  of  course,  to  be  understood  that  the  consent  of  the 
bishop,  or  his  vicar-general,  suffices  as  well  as  that  of  the 
parish  priest.^  Under  the  general  name  of  pastor,^’  in  truth, 
we  are  to  understand  the  Pope  in  the  Universal  Church,  and 
the  bishop  in  his  diocese,  as  well  as  the  parish  priest  in  his 
parish.^ 

735.  There  is  a special  difficulty  about  strangers,  whicli 
w^e  shall  discuss  below  under  the  rubric  referring  to  them  f 
but  we  may  here  say  a word  regarding  one  or  two  classes 
about  w'hom  doubts  may  occur. 

Priests  satisfy  the  precept,  wherever  they  may  be,  by 
celebrating  mass.  But  if  a secular  priest  make  the  Paschal 
Communion  ‘^more  laicorum,”  he  must,  like  others,  com- 
municate in  the  parish  where  he  resides,  or  with  the  leave  of 
the  pastor.^ 

2®  Servants  in  monasteries  and  religious  houses  share, 
according  to  the  Council  of  Trent,  in  the  privilege  which 
exempts  the  religious  from  the  jurisdiction  of  the  ordinary, 
drovided  they  be  in  actual  service,  residing  in  the  houses  of 
the  religious,  and  living  under  obedience  to  them  . . . ‘^  qui 

actu  serviunt,  et  intra  eorum  septa  ac  domos  resident,  subque 
“ eorum  obedientia  vivunt.’^®  These,  then,  can  satisfy  the 
Paschal  precept  in  the  churches  of  the  religious,  as  well  as 
the  religious  themselves,  without  any  reference  to  the  parish 
priest.  But  other  secular  servants,  though  they  may  reside 
in  religious  houses,  cannot,  unless  in  virtue  of  some  special 
privilege,  such  as,  according  to  Lacroix,®  was  granted  to  the 
Society  of  the  Jesuits.’’^ 

3"  Students,  in  houses  of  education  conducted  by  relig- 
ious, cannot  fulfil  the  Paschal  precept  in  those  houses 
without  the  consent  of  the  parisli  priest.  This  is  the  opinion 
of  Cardinal  Do  Lugo,®  and  the  same  may  be  inferred  from  a 
decision  of  the  Sacred  Congregation  of  the  Council,  which 
expressly  excepts  the  Paschal  Communion  in  the  })ermission 
given  to  certain  religious  to  administer  sacraments  to  the 
b(furders  in  a house  of  education  opened  by  them.®  According 
to  another  decision  of  the  same  Congregation,* **®  what  is  said 

* Bnseinb.  apud  St.  Lig.,  n.  300.  * Vid.  supra,  ii.  102. 

^ Infra,  ^ iv.  St.  Eig.,  n.  300.  Mouvier,  1.  c.  12'^. 

® Sews  xxiv.  cap.  xi.  I)e  Rcfortn.  * Lib.  vi.  pars  i.  ii.  624. 

’’  Vid.  St.  Lig.,  n.  240- lo. 

**  Heap.  Moral.,  lib.  iv.  Dub.  xxxiii.  n.  9. 

® Tlicsaur.  Jtcsol.,  torn.  i.  pag.  71,  cit.  apud  Mol.  Tlieoh,  1 1*"®  Scrie, 
pag.  262.  “*  (’it.  apud  Mel.  Thcol.,  1.  c.  pag.  272. 


302 


PASCHAL  COMMUNION. 


[chap.  XIII. 


of  students  may  be  applied  also  to  seculars  who  choose  to 
reside  permanently  in  religious  houses  as  in  places  of  retreat.^ 

It  may  be  observed,  with  regard  to  all  these,  that  the 
requisite  permission  is  usually  granted  without  difficulty,  and 
in  most  places  is  understood  almost  as  a matter  of  course.^ 

736.  ill.  The  time  within  which  communion  must  be 
received,  in  order  to  satisfy  the  precept  of  the  Church,  is  the 

Paschal  time.”  Phiis  is  plain  enough  from  the  terms  of  the 
decree,  but  all  doubt  is  removed  by  the  practice  of  the  Church 
herself,  as  well  as  by  the  teaching  of  her  theologians.  Any 
one,  then,  who  wilfully,  and  without  any  sufficient  reason, 
neglects  to  communicate  during  Paschal  time,  is  guilty  of 
violating  the  ecclesiastical  precept,  no  matter  how  often  he 
may  have  gone  to  communion  before  its  commencement,  or 
after  its  close.  Even  if  he  went  before  the  commencement 
of  the  Paschal  time,  believing  that  he  should  be  unable  to  go 
during  the  time,  and  if  it  turns  out  afterwards  that  he  can  go, 
he  is  still  bound  to  go.^  In  a word,  the  obligation  is  annexed 
to  the  Paschal  time,  although,  as  we  shall  see,  it  is  not  strictly 
confined  to  it. 

737.  Phie  Paschal  time,  according  to  the  declaration  of 
Eugene  IV,  in  the  bull,  Fide  dlgna^'’  commences  on  Palm 
Sunday  and  terminates  on  Low  Sunday,  both  included;  but 
the  time  for  fulfilling  the  precept  may  be  extended  by 
necessity,  custom,  or  privilege.^  The  time  in  Ireland,  by 
a special  indult  of  the  Holy  See,®  extends  from  Ash  Wednes- 
day until  the  octave  of  the  Feast  of  SS.  Peter  and  Paul  f 
in  England,  by  a similar  indult,’’’  from  Ash  Wednesday  till 
Low  Sunday  and  in  America,  from  the  first  Sunday  in 
Lent  till  Trinity  Sunday.^ 

738.  It  is  a question  amongst  theologians,  whether  one, 
who  has  not  communicated  during  the  Paschal  time,  is  bound 
to  communicate  as  soon  as  possible  afterwards,  or,  at  least, 
bound  to  communicate  within  that  year. 

St.  Antonine,  Soto,  Sylvius,  and  others  cited  by  St.  Liguori,^® 
maintain  that  tlie  obligation  in  each  year  is  annexed  to  the 


’ Cfr,  Bouix,  De  Parocho,  pars  iv.  cap.  v.  n.  iv. 

2 Cfr,  Bouvier,  1.  c.  n.  13°.  Gousset,  vol.  ii.  n.  223. 

^ St.  Lig.,  n.  297,  in  fine.  Bouvier,  1.  c.  10°. 

Ibid.  n.  296.  ® 4 May,  1851. 

® Syn.  Thurl.,  Appendix  i.  ’’  14  May,  1853. 

^ Synod.  Westm.  I*"  Appeiidix,  pars  i.  n.  xiii. 

9 Indult,  16  Oct.,  1830.  Coiicil.  Prov.  1“  Baltimor.,  pag.  92. 
Lib.  vi.  n.  297,  Tertia  Sententia. 


$ I.  740.] 


WHEN  IT  MUST  BE  RECEIVED. 


303 


Paschal  time,  in  the  same  way  as  the  obligation  of  hearing 
mass  is  annexed  to  Sunday  ; and  that,  therefore,  the  obligation 
ceases  as  soon  as  the  time  to  which  it  is  annexed  is  past. 
They  deny,  therefore,  that  one  who  has  not  communicated 
during  Paschal  time  this  year,  is  bound  by  the  law  of  the 
Church  to  communicate  sooner  than  Paschal  time  next  year, 
any  more  than  one  who  has  neglected  to  hear  mass  on  a 
Sunday,  is  bound  to  hear  mass  sooner  than  the  next  Sunday 
or  festival.  St.  Liguori^  thinks  this  opinion  not  quite  im- 
probable, ‘‘non  conteranendam.”  Of  course,  even  in  this 
opinion,  the  case  of  one  who  defers  his  communion  by  the 
advice  of  his  confessor  is  to  be  excepted,  for,  according  to  the 
terms  of  the  Lateran  decree,  he  is  plainly  bound  to  communi- 
cate at  the  time  which  his  confessor  may  determine.^ 

739.  The  more  common  opinion — that  which  is  held  by 
Suarez,  De  Lugo,  Benedict  XIV,  and  others  cited  and 
followed  by  St.  LiguoiP — maintains  that  the  precept  of  the 
Church  is,  in  reality,  twofold — imposing  the  obligation,  1*^  of 
communicating  in  Paschal  time  j and  2®  of  communicating, 
at  least,  once  within  the  year,  as  is  inferred  from  the  words 
of  the  Council  of  Trent.^  The  fulfilment  of  the  first  obliga- 
tion is  necessarily  a fulfilment  of  the  second,  as  is  plain ; but 
if  one  fails  to  comply  with  the  first,  he  is  still,  they  say, 
bound  by  the  second. 

740.  The  ecclesiastical  precept,  by  requiring  communion 
at  least  once  a year,  only  determines,  according  to  many,  how 
often  it  must  be  received  in  order  to  comply  with  the  divine 
precept,  Christ  having  left  this  to  be  determined  by  the 
Church.®  Now,  if  this  be  assuiiied,  it  is  plain  that  one  who 
does  not  communicate  in  Paschal  time,  is  still  bound  by  the 
divine  precept,  as  well  as  by  the  ecclesiastical  precept  which 
determines  it,  to  communicate  within  the  year.  But  all  do 
not  admit  that  the  ecclesiastical  precept  is  thus  a determina- 
tion of  the  divine.  It  is,  indeed,  admitted  by  all,  that  one 
who  complies  with  the  ecclesiastical  precept  is  sure  of 
communicating  as  often  as  he  is  required  by  the  divine,®  but 
many  deny  that  the  divine  precept  requires  annual 
communion.  It  is  denied  by  those  who  maintain  the  above 

* Loc.  cit.  ^ St.  Hilluart,  De  Eucharistia, 

DisHfi-t.  vi.  art.  i.  ^ iii.  Petes  2^.  Boiivier,  1.  c.  7^. 

3 Loc.  cit.  Prima  Sentcntia. 

* Sess.  xiii.  can.  9.  Vid.  St.  Li^.,  1.  c. 

* St.  Lig.,  n.  297  De  Lugo,  Dis|).  xvi.  sect.  ii.  n.  28. 

® Ibid.  11.  293.  liilluait,  1.  c.  $ ii.  Petes  2^. 


304 


PASCHAL  COMMUNION. 


[chap.  XIII. 


opinion  of  St.  Antonine,  and  wlio  are  cited  by  St.  Liguori.^ 
Suarez  also,  who  appears  to  be  cited  by  St.  Liguori  in  favor 
of  his  own  opinion,  says  that  the  divine  precept  se  requires 
communion  only  aliquoties  in  vita,  saltern  tertio,  vel  quarto 

quoque  anno.”^ 

But  the  precept  of  the  Church,  whether  it  be  looked 
on  as  in  any  sense  a determination  of  the  divine  precept  or 
not,  is  almost  universally  regarded  as  imposing  the  twofold 
obligation  above  mentioned,  and,  therefore,  as  requiiing  one 
who  has  not  communicated  in  Paschal  time  to  communicate 
at  least  within  the  year.  There  still,  however,  remains  a 
question  of  great  importance  in  practice,  viz. : Is  he  bound  to 
communicate  as  soon  as  possible  after  the  Paschal  time  ? 

741.  For  sake  of  greater  precision  in  treating  this  question, 
it  must  be  observed  that  there  are  three  modes  of  computing 
the  year  of  oldigation.  According  to  the  first,  it  coincides 
with  the  civil  year,  commencing  with  January  and 'ending 
with  December.  According  to  the  second,  it  is  to  be 
reckoned  simply  from  the  last  communion.  According  to 
the  third,  and  most  common,  it  is  reckoned  from  the 
commencement  of  the  Paschal  time  in  one  year  to  the 
commencement  of  the  Paschal  time  in  the  next  year.^ 

If  the  first  mode  of  reckoning,  which  is  that  of  De  Lugo,^ 
be  adopted,  and  if  we  suppose  that  the  person  has  communi- 
cated between  the  first  of  January  and  the  commencement 
of  the  Paschal  time,  the  question  proposed  must,  we  think, 
be  answered  in  the  negative,  for  there  is  no  reason  or 
authority  requiiing  him  to  communicate  again  within  the 
year,  unless  in  the  Paschal  time,  which  the  question  supposes 
to  be  now  past.  The  reasoning  of  St.  Liguori,  and  of  the 
authorities  he  cites,^  proceeds  on  the  supposition  that  the 
person  has  not  yet  complied  with  the  obligation  of  annual 
communion.  If  w^e  suppose  that  he  has  not  communicated 
l)etween  the  1st  of  January  and  the  commencement  of  the 
Paschal  time,  even  still  De  Lugo®  answers  the  question  in 
the  negative,  and  maintains  that  when  the  Paschal  time  is 
elapsed,  there  remains  no  other  obligation  than  that  of 
communicating  before  the  end  of  the  year. 

742.  According  to  the  second  mode  of  computation,  to 

^ St.  Lig.,  lib.  vi.  n.  297.  Tertia  Sententia. 

2 Disp.  Ixix.  sect.  iii.  n.  0. 

^ Boiivier,  1.  c.  Observanda  ci/i'ca  Com.  Pasch.  1°. 

^ Disp.  xvi.  sect.  4,  n.  69. 

® Loc.  cit.  Prima  Sententia.  ® Loc.  oit. 


$ I.  744.] 


WHEN  IT  MUST  BE  EECEIVED. 


305 


answer  the  questioiij  we  have  only  to  inquire  how  long  it  is 
since  his  last  communion.  If  it  be  less  than  a year — if,  e.  g.j 
he  has  received  communion  on  the  feast  of  All  Saints  last 
preceding — he  is  not  bound  to  receive  again  until  the  feast  of 
All  Saints  next  succeeding.  The  Paschal  time  being  past, 
he  cannot  comply  with  the  obligation  annexed  to  it  3 and  the 
onh’-  obligation  that  remains  is,  that  he  shall  not  defer  his 
next  communion  beyond  a year  from  his  last.  This  is  the 
opinion  of  Billuart^  and  of  Cardinal  Gousset.^  But  if  a year 
or  more  has  elapsed  since  his  last  communion,  he  is  now 
bound  to  commmiicate  as  soon  as  possible,  and  is  guilty  of 
grievous  sin  as  often  as  he  deliberately  neglects  an 
opportunity  of  doing  so.^ 

743.  The  third  is  the  most  correct  mode  of  computing, 
according  to  the  common  opinion  of  theologians,  and 
according  to  the  custom  now  generally  received.^  This 
being  supposed,  it  is  plain  that  one  who  has  not  communi- 
cated during  Paschal  time  has  not  yet  ’complied  with  the 
obligation  of  receiving  within  the  year,  which  commences 
with  Pascbal  time.  The  sole  question  then  is,  whether  the 
precept  of  the  Church  binds  him  to  receive  as  soon  as  possible, 
in  order  to  comply  with  this  obligation,  so  that  he  would  be 
guilty  of  grievous  sin  as  often  as  he  deliberately  omits  to 
avail  himself  of  an  opportunity  of  receiving  that  may  be 
presented  to  him.  The  more  common  and  the  more  probable 
opinion,  according  to  St.  Liguori,  who  cites  Suarez,  Vasquez, 
Lacroix,  etc.,  in  favor  of  it,^  affirms  that  the  precept  of  the 
Church  does  so  bind.  The  precept,  they  say,  imposes  the 
obligation  of  communicating  in  Paschal  time,  not  intending 
to  affix  the  obligation  to  the  time,  so  that  it  would  cease 
when  the  time  expires,  but  intending,  by  detennining  a 
certain  time,  to  stimulate  the  faithful  to  comply  with  the 
obligation  within  that  time,  and  not  defer  it  longer:  ‘‘non  ad 
“ finiendam  sed  ad  sblicitandam  obligationem.’’® 

744.  Cardinal  De  Lugo,  liowever,  denies  that  the  precept 
of  the  Church  binds  in  this  manner,  and  contends  that  one 
who  has  omitted  to  communicate  in  Paschal  time,  is  not 
bound  to  communicate  as  soon  as  possible,  but  merely  to 


• Loc.  cit.  $ iii.  I’etes  2°.  Supjwnit  responsio. 

2 Vol.  ii.  n.  222. 

^ (iou.sset,  ibid.  liillnart,  ibid.  ■*  St.  Lig.,  n.  296. 
® Lib.  ii.  n.  297.  PHma  Scntentia. 

“ St.  Lig.,  1.  c.  Suarez,  Disp.  Ixx.  sect.  ii.  n.  6. 


30G 


PASCHAL  COMMUNION. 


[chap.  xin. 


communicate  before  the  close  of  the  year.  Of  the  two  obli- 
gations imposed  by  the  precept,  the  first  has  been  violated, 
and  cannot  now  be  fulfilled;  and  there  remains  onl}'^  the 
second,  wdiicli,  according  to  him,  is  fulfilled  by  communicating 
any  time  before  the  close  of  the  3"ear,  that  is,  in  his  reckoning, 
before  the  end  of  December.’  Hence,  e.  g.y  if  a person  omits 
to  go  to  communion  in  Paschal  time,  1872,  he  would  still 
satisfy  the  annual  precept  by  communicating  on  the  31st 
December,  even  though  he  had  not  been  at  communion 
since  Paschal  time,  1871.  Oavalieri  adopts  the  very  same 
view,  only  that  he  reckons  the  year  of  obligation  from  Pasch 
to  Pasch.  According  to  him,  if  one,  e.  g.,  omits  to  go  to 
communion  in  Paschal  time,  1872,  he  would  still  comply 
with  the  annual  precept  by  going  before  the  end  of  Paschal 
time,  1873,  which  would  allow  a still  greater  interval.^ 

745.  In  practice  we  should  not  like  to  recede  from  the 
opinion  of  St.  Liguori,  and  the  other  great  authorities  w'hom 
he  cites,  especially  as  this  opinion  seems  to  be  sustained  by 
the  next  rubric.^  At  the  same  time  it  can  hardly  be  doubted 
that  the  opinion  of  Billuart  and  Grousset^  is  solidly  probable ; 
and  hence,  if,  e.  g.,  a person  went  to  communion  immediately 
before  the  commencement  of  Paschal  time,  and  (culpably  or  in- 
culpably)  omitted  to  receive  during  Paschal  time,  we  would  not 
pronounce  him  guilty  of  violating  the  precept  of  the  Church 
as  often  as,  after  Paschal  time,  he  would  decline  an  oppor- 
tuniW  offered  him  of  receiving,  provided  he  does  not  defer  his 
communion  beyond  a year  from  the  last.  In  favor  of  this 
opinion,  besides  the  authority  of  those  who  hold  it  in  distinct 
terms,  we  have  the  authority  of  De  Lugo  and  Oavalieri,® 
who  go  further,  since  they  would  allow  him  to  defer  his 
communion  till  the  end  of  the  year  of  obligation,  no  matter 
how  long  it  may  have  been  since  his  last ; and  we  have  also 
the  authority  of  those  who  go  yet  further,  and  deny  all  obli- 
gation for  the  year  when  the  Paschal  time  is  once  past.® 

The  advantage  of  adhering  in  practice  to  the  opinion  of 
St.  Liguori  is,  that  it  tends  to  prevent  in  any  case  the  interval 
between  two  communions  from  exceeding  a year.  Thus,  for 
example,  if  a person  who  omits  to  communicate  this  year  in 
Paschal  time,  has  not  communicated  since  Paschal  time  last 


* Disp.  xvi.  sect.  iv.  n.  69. 

2 Vol.  iv,  cap.  ii.  in  Deer,  xviii.  n.  viii.  et  ix. 
^ Infra,  $ ii.  Cfr.  Gary,  vol.  i.  ii.  481. 

^ Supra,  u.  742.  ^ Ibid.,  n.  744. 


6 Vid.  Ibid.,  n.  738. 


$ I.  746.]  WHEN  IT  MUST  BE  RECEIVED.  307  . 

year,  he  is  now  required,  according  to  this  opinion,  to  com- 
municate quam  primum,”  while,  according  to  the  opinion 
of  De  Lugo  and  Oavalieri,  he  might  now  defer  his  communion 
till  the  end  of  this  year,  and  thus  allow  an  interval  of  nearly 
two  years  to  elapse  since  his  last.  It  is  true  that  St.  LiguoiLs 
opinion  would  require  him  now  to  communicate  ‘‘quam 
“ primum,^’  even  though  he  had  communicated  shortly  before 
the  beginning  of  Paschal  time.  In  this  we  would  follow  it 
only  so  far  as  earnestly  to  exhort  him  to  communicate  without 
delay  j but  we  would  not  bind  him  under  pain  of  grievous 
sin,  because,  for  the  reasons  already  stated,  we  think  the 
obligation  in  this  case  is  not  sufficiently  certain. 

746.  It  may  be  asked  whether  one,  who  foresees  that  he 
shall  be  unable  to  communicate  during  Paschal  time,  is  bound 
to  anticipate.  If  Paschal  time  has  already  begun,  and  if'  he 
foresees  that,  unles  she  communicates,  e.  g.,  on  the  second 
or  third  day,  he  shall  be  unable  to  communicate  at  all 
during  Paschal  time,  he  is  certainly  bound  just  as  one  on  a 
Sunday  morning  is  bound  to  hear  mass,  e.  g.,  at  eight 
o’clock,  if  he  foresees  that  he  shall  be  unable  to  hear  mass 
at  a later  hour. 

If  Paschal  time  has  not  yet  begun,  the  answer  depends  on 
the  mode  of  reckoning  the  year  of  obligation.  According  to 
the  ordinary  mode,^  he  would  not  be  bound  to  anticipate, 
because,  in  reality,  neither  of  the  two  obligations  imposed  by 
the  precept  yet  exists,  and,  consequently,  his  communion 
would  not  be  a fulfilment  of  either.  This  is  the  decision 
of  St.  Liguori  f but  he  says  the  decision  should  be  different 
if  the  manner  of  computing  the  year  were  different. 

If  the  year  were  supposed  to  commence  on  the  1st  January, 
or  if  it  were  reckoned  from  the  last  communion,  one  would  be 
bound  to  anticipate  who  foresees  that  he  cannot  receive  com- 
munion either  during  Paschal  time  or  after  it,  before  the  end 
of  the  current  civil  year,  or  till  beyond  a year  from  his  last, 
respectively.  Because,  though  by  anticipating  ho  cannot 
fulfil  the  obligation  of  communicating  in  Paschal  time,  he  can 
fulfil,  and  is  therefore  Uoimd  to  fulfil,  the  obligation  of 
communicating  wdthin  the  year.  But  he  is  not  bound  to 
anticipate,  if  he  foresees  that,  although  prevented  during 
Paschal  time,  he  shall  still  be  able  to  communicate  at  some 
time  within  the  year.  This  is  the  decision  of  Gousset,^ 

* St.  Lig.,  n.  29d,  in  fine.  * Supra,  n.  74Ii. 

3 Loc.  cit.  ■*  Vol.  ii.  n.  221. 


308 


PASCHAL  COMMUNION. 


[chap.  xin. 


Billuart/  and  seemingly  of  Lacroix.^  St.  Liguori^  also 
approves  of  it  for  the  hypothesis  in  which  it  is  given. 

747.  Many  theologians  held  that  the  precept  of  the  Church 
requires,  in  strictness,  no  more  than  the  act  of  receiving  the 
Eucharist  sacramentally.  Whatever  the  Church  may  intend 
or  desire,  her  precept,  they  maintained,  does  not  reach  the 
internal  dispositions.  But  it  is  certain  that,  to  satisfy  the 
precept,  communion  must  be  received  worthily.  A proposi- 
tion in  the  following  terms  was  condemned  by  Innocent  XI : 

Prsecepto  communionis  annum  satisfit  per  sacrilegam  Domini 
“ manducationem.”^  It  is,  more  probably,  not  enough,  ac- 
cording to  Lacroix,®  that  the  communicant  be  excused  from 
formal  sacrilege,  as  he  might  be  by  invincible  ignorance,  but 
he  must  have  the  dispositions  necessary  to  receive  the  grace 
of  the  sacrament. 

$ II. — Ut  igitur  hoc  salutare  Concilii  decretiim  inviolabiliter  servetur, 
descripta  Parochu.s  habeat  nomina  suorum  Parocliianoruin  ; et  qui  dicto 
tempore  non  conimunicaverint,  et  post  Octavam  Paschse  eos  qni  propriae 
salutis  immemores  saepius  admoniti  non  obtemperaverint,  Ordinario  suo 
denuntiet. 

748.  The  pastor  is  supposed  to  have  the  names  of  all  his 
parishioners  inscribed,  according  to  the  form  given  at  the  end 
of  the  ritual,  in  the  Liber  status  animarura.’’  He  should 
see  to  the  accuracy  of  this  book  or  register  every  year,  about 
the  beginning  of  Paschal  time,  that  he  may  be  able  to 
ascertain  those  who  fail  to  comply  with  the  Paschal  precept. 
St.  Charles  required  pastors  to  visit  the  families  of  their 
parishioners  during  Lent,  and  make  out  an  accurate  list  of 
those  who  are  bound  by  the  precept.® 

Various  means  have  been  employed  for  ascertaining  those 
who  do  not  comply  with  the  obligation.  The  faithful  were 
required  to  present  a certificate  of  confession  before  they 
would  be  admitted  to  communion,^  or  the  pastor  gave  a 
certificate  to  each  one  at  the  time  of  receiving  communion,  and 
after  Paschal  time  went  round  to  the  houses  of  the  parishioners 
to  collect  these  certificates.®  Such  means  are  no  longer  in  use 
in  France  f and  we  believe  that,  at  present,  those  certificates 

^ Dissert,  vi.  art.  i.  $ hi,  Petes  2°.  ^ Lib.  vi.  par.  i.  n.  631. 

^ Loc.  cit.  Apud  St.  Lig.,  n.  294,  in  parentb.  Loc.  cit.  n.  618. 

® Act.  Eccl.  Medial.,  pars  iv.  Insti'uct.  Euchar.,  $ Quce  Farocho  ser- 
vanda sunt  in  Paschali  Communione,  pag.  428, 

Boiivier,  cap.  vi.  art.  ii.  Observanda  circa  Com.  Pasch.  17*^.  Gous- 
set,  vol.  ii.  n.  225.  * Baruff.,  tit.  xxv.  n.  17. 

^ Bouvier,  loc.  cit.  Gousset,  loc.  cit. 


5 III.  751.]  TREATMENT  OF  DEFAULTERS. 


309 


of  communion  are  employed  in  very  few,  if  any,  places  out 
of  Italy,  where  they  are  still  continued.^  But  the  pastor  is 
everywhere  l)ound  to  use  such  means  as  prudence  may 
suggest  in  his  circumstances,  to  ascertain  the  defaulters,  and 
induce  them  to  comply  with  their  obligation. 

749.  A public  exhortation,  in  general  terms,  just  before 
the  close  of  the  Paschal  time,  might  have  the  desired  effect. 
If  this  fails,  he  should  have  recourse  to  private  remonstrance. 
And  it  is  only  after  such  remonstrance  has  been  two  or  three 
times  repeated  without  effect,  that  the  rubric  requires  him  to 
denounce  the  parties  to  the  ordinary. 

But  the  parish  priest  cannot  go  further  than  this.^  The 
penalties  mentioned  in  the  decree  are  only  ferendae  senten- 

tise,”  and  the  parish  priest  cannot  inflict  them  of  his  own 
authority.  They  can  be  inflicted  only  by  the  authority  of  the 
ordinary.^  Bouviei"*  seems  to  say  that  even  the  denunciation 
to  the  ordinary,  here  mentioned,  is  no  longer  in  use.  It  is 
plainly  a matter  for  the  consideration  of  the  bishop,  whether 
it  be  expedient  to  insist  on  it  in  his  diocese  or  not. 

750.  The  fact  that  those  who  do  not  communicate  in 
Paschal  time  are,  immediately  after  the  expiration  of  it,  urged 
to  communicate  under  a threat  of  such  severe  penalties,  appears 
to  be  a strong  confirmation  of  the  opinion  of  St.  Liguori  given 
above.®  But  De  Lugo  replies  to  this  argument  that  the 
censures  are  inflicted,  not  on  account  of  the  refusal  to  comply 
with  an  obligation  still  urging,  but  on  account  of  the  violation 
of  the  precept  already  committed,  the  prelate  agreeing  not  to 
inflict  the  censure  (which  he  might  inflict  at  once  according  to 
the  words  of  the  decree),  provided  the  person,  when  admon- 
ished, goes  to  communion.®  Cavalieri  replies  to  it  in  the  same 
way.” 

$ III. — Dabit  (jiioque  operain  Parochus,  quoad  fieri  potest,  ut  in  ipso 
die  sanctissimo  I’aschaj  coinmunicent ; quo  die  ipse  per  se,  nisi  legitime 
impediatur,  parochite  sum  Fidelibus  hoc  Sacramentum  niinistrabit. 

751.  The  Paschal  time,  as  above  stated,®  is  of  fifteen  days^ 
duration,  and  by  necessity,  privilege,  etc.,  generally  much 
longer.  But  it  is  the  desire  of  the  Church  that  the  faithful 
receive  Holy  Communion  on  the  very  day  of  the  Paschal 

^ Analecta,  etc.,  IV'"®  S6rie,  nag.  2*270.  **  Ilaruff.,  n.  21. 

^ St.  Lig.,  n.  295,  in  fine,  et  lib.  vii.  n.  11.  Scavini,  l)e  Each.,  cap. 
i.  art.  3,  Queer.  2.  ■*  Loc.  cit. 

® Supra,  n.  743.  ® Disp.  xvi.  n.  70-73. 

’’  Vol.  iv.  cap.  ii.  Deer,  xviii.  n.  vii.  ® Supra,  n.  737. 


'310  PASCHAL  COMMUNION.  [ CHAP.  XIII. 

solemnity,  that  is  to  say,  on  Easter  Sunday,  and  that  the 
parish  priest  himself  administer  it  on  that  day,  unless  there  be 
a just  reason  to  prevent  him.  In  populous  parishes,  where 
the  number  of  clergy  is  small,  it  would  be  impossible  to  give 
all  an  opportunity  of  confessing,  so  that  they  might  be  able  to 
communicate  on  Easter  Sunday.  Other  reasons,  too,  might 
make  it  inconvenient  for  some  to  receive  communion  on  that 
day,  and,  of  course,  there  may  be  sufficient  reasons  to  prevent 
the  pastor  himself  from  administering  it.  The  rubric,  accord- 
ingly, is  not  preceptive,  but  merely  expresses  a desire  that  the 
pastor  will  do  what  he  can  to  administer  communion  to  his 
flock  on  this  great  solemnit3^ 

752.  The  more  effectually  to  guard  against  any  interference 
with  him,  the  Holy  See,  in  the  privileges  by  wliich  religious 
are  permitted  to  give  communion  during  Paschal  time,  always 
excepts  Easter  da\^,^  so  that  on  Easter  day  they  cannot 
distribute  communion  to  the  people  in  their  churches  unless 
by  the  permission  of  the  parish  priest  or  the  ordinary.  Not 
only,  then,  are  the  faithful  bound  to  communicate  in  their  own 
parish,  in  order  to  fulfil  the  Paschal  precept,  but  it  seems  to 
be  the  wish  of  the  Church  that  on  Easter  day  they  should  not, 
even  through  devotion,  communicate  elsewhere. 

$ IV. — Alienee  vero  parochiae  Fideles  ad  proprium  Parochum  remittet, 
prseter  peregrines  et  advenas,  et  qui  certain  domiciliuni  non  habent, 
quibus  ipse  sacram  preebebit  Communionem,  si  accesserint  rite  parati ; 
vel  ubi  est  ea  consuetudo,  eos  ad  Cathedralis  Ecclesiae  Parochos 
remittet. 

753.  The  rubric  here  directs  that  strangers  are  not  to  be 
admitted  to  Holy  Communion,  but  are  to  be  sent  or  referred 
to  their  own  pastors.  This  applies  not  only  to  Easter  day, 
but  to  the  whole  Paschal  time,  because,  as  we  have  seen,^ 
each  one  must  communicate  in  his  own  parish,  or  at  least  have 
the  leave  of  his  parish  priest,  in  order  to  fulfil  the  Paschal 
precept.  St.  Charles^  ordered  that  in  Paschal  time,  as  often 
as  communion  is  administered,  notice  be  given  of  this 
obligation,  so  that  strangers  who  might  be  present  would 
know  what  is  required  of  them  in  order  to  fulfil  the  precept 
of  the  Church.  This  is  the  proper  course,  and  in  populous 
parishes  the  only  effectual  course,  for  the  parish  priest  could 
hardly  know  personally  who  the  strangers  are  amongst  so 


^ Cfr.  Benedict  XIV.,  De  Syn.  Dioec.,  lib.  ix.  cap.  xvi.  n.  3. 

2 Supra,  n.  732. 

^ Act.  Eccl.  Medial.,  Concil.  Prov.  ii.  tit.  i.  Deer.  xii.  pag.  53. 


311 


$ IV.  757.]  IN  A PARISH  NOT  ONE’s  OWN. 

many.  Besides,  it  would  be  extremely  inconvenient,  and, 
considering  present  usages,  we  doubt  if  it  would  be  allowable, 
to  exclude  individuals  who  might  present  themselves  at  the 
rails,  on  the  ground  that  they  are  strangers  to  the  parish. 

754.  Bouvier^  and  Gousset^  observe  that  at  present  com- 
munion is  freely  administered  to  strangers  as  well  as  the 
rest,  because  it  is  presumed  that  they  have  already  complied 
with  the  Paschal  precept  in  their  own  parish,  or  that  they 
intend  yet  to  do  so,  or  that  they  have  the  pennission  of  their 
own  pastor.  This  may  be  very  justly  presumed  in  places 
wdiere  the  people  are  sufficiently  instructed  in  the  obligation 
of  the  Paschal  precept,  or  where  there  is  an  understanding 
about  the  matter  amongst  the  parochial  clergy. 

755.  But,  independently  of  all  custom  or  arrangement  on 
the  subject,  there  are  certain  classes  here  mentioned  by  the 
rubric  to  whom  the  parish  priest  can  give  communion,  and 
who  satisfy  the  precept  by  this  communion,  though  they  do 
not  belong  to  his  parish.  These  are  ‘‘  peregrin!,’^  advenae,” 
and  those  who  have  no  fixed  domicile,  usually  called  “ vagi.” 
Tlie  words  ^‘peregrini”  and  ^^advenae”  are  used  by  most 
authors  in  the  very  same  signification,  viz.,  as  meaning  those 
who  are  absent  from  the  place  of  their  domicile,  without 
determining  how  long  or  how  short  a time.  They  are  so  used 
by  Suarez,^  Fen’aris,"*  St.  Liguori,®  etc. 

756.  Some,  however,  distinguish  them.  By  a “ peregrinus  ” 
they  understand  one  who  has  a fixed  domicile  and  intends  to 
return  to  it,  but  is  for  the  present  living  in  another  place, 
where  he  intends  to  stay  only  a short  time,  less  than  half  a 
year  at  the  utmost.  By  advena  ” they  understand  one  who, 
having  left  the  place  of  his  domicile,  if  he  has  one,  comes  to 
another  with  the  intention  of  remaining  there  for  at  least  the 
greater  part  of  the  year.  This  appears  to  be  the  distinction 
made  by  Bonvier®  and  Scavini."^  According  to  this  distinction, 
an  ‘‘  advena”  is  one  who  has  acquired  at  least  a quasi-domicile 
in  the  place  where  he  is.®  By  ‘‘vagi”  all  understand  those 
who  have  no  fixed  domicile,  but  go  from  place  to  place. 

757.  Baruffaldi®  seems  to  siq)pose  that  the  words,  “ qui 
“ certum  domicilium  non  habent,”  qualify  “ peregriiios  et 


^ T)e  Eurharistia,  Observaiula  circa  Com.  Pa.sch.,  n.  17. 

^ Vol.  ii.  n.  ‘i'il.  ® iJe  I^yiljus,  lib.  iii.  cap.  xxxiii. 

* Verb  Lrx.,  art.  iii.  ii.  2>^,  et  seq.  ^ Lib.  i,  n,  156. 

® I)e  Leijihus,  cap.  v.  art.  v.  ’ Ibid.,  cap.  v.  art.  ii.  (^n.  5. 

“ Vid.  JSt.  Lij(.  1.  c.,  Ille  autem  actpi,irit,  etc.  '*  Tit.  xxv.  n.  33. 


312 


PASCHAL  COMMUNION. 


[chap.  XIII. 


^‘advenas/’  and  understands  the  rubric  therefore  to  speak 
here  of  ‘Wagi^^  exclusively,  as,  in  the  first  clause,  it  directs 
that  strangers  who  have  a domicile  be  sent  to  their  own 
parish.  This,  however,  restricts  the  meaning  too  much. 
The  rubric,  according  to  this  explanation,  would  make  no 
provision  for  those  who  are  at  a great  distance  from  the  place 
of  their  domicile,  and  who  could  not  therefore,  without  great 
inconvenience,  or  perhaps  could  not  at  all,  go  back  to  it, 
during  the  Paschal  time. 

Besides,  the  ^^et’^  shows  that  the  ^^qui  certum  domicilium 
^^non  habent”  are  distinct  from  those  mentioned  before.  By 
peregrines  et  advenas,”  then,  are  most  probably  meant 
strangers  from  a distant  place.  Those  from  a neighboring 
parish  would  hardly  be  called  by  these  names,  and  at  all 
events  are  manifestly  to  be  understood  as  comprehended  in 
the  first  clause,  which  directs  them  to  be  sent  back  to  their 
own  parish  priest. 

758.  If  those  strangers  acquire  a quasi-domicile  in  the 
parish,  or  if  they  be  ‘^advenae”  in  the  sense  above  explained,^ 
they  not  only  are  at  liberty  to  make  their  Paschal  communion 
in  the  parish,  but,  according  to  a general  principle  of  law,^ 
they  are  bound  to  make  it  there  like  the  rest  of  the  inhabi- 
tants, unless  they  choose  to  go  back  and  make  it  in  the  parish 
of  their  domicile.^ 

759.  If  they  have  not  acquired  a quasi-domicile,  in  other 
words,  if  they  be  peregrin! in  the  sense  above  explained,^ 
but  cannot  conveniently  go  to  the  place  of  their  domicile,  they 
can  satisfy  the  precept  by  receiving  in  the  parish  where  they 
are.  This  we  think  is  plainly  implied  in  the  present  rubric, 
and  at  all  events  it  is  the  common  doctrine  of  theologians.® 
The  same  is  to  be  said  of  ‘Wagi,”  or  those  who  have  no 
domicile.®  But  it  may  still  be  a question  whether  or  not  both 
these  classes  are  bound  like  the  other  inhabitants  to  receive 
communion  from  the  parish  priest,  or  with  his  permission. 
Many  authors  cited  by  St.  Liguori  maintain  that  they  are ; 
but  St.  Liguori  himself  gives  it  as  the  most  common  opinion 
that  they  are  not,  and  that  they  can  satisfy  the  precept  by 
communicating  in  the  churches  of  religious.'^  This  decision 
of  St.  Liguori  is  combated  by  the  Melanges  Theologiques  j 


' Supra,  n.  756.  ^ St.  Lig.,  lib.  i.  n.  156,  Dubit.  1. 

3 Vid.  Mel.  Theol.,  II“e  Serie,  2me  Cafiier,  pag.  273. 

Supra,  n.  756.  ® St.  Lig.,  n.  300  ...  2 in  parenth.  ® St.  Lig.,  ibid. 

^ Lib.  vi.  n.  240,  v.  9.  ® Loc.  cit. 


^ VI.  762.] 


OBLIGATORY  ON  THE  SICK. 


313 


but  whatever  may  be  said  of  the  grounds  on  which  it  rests, 
it  is  sufficient  to  justify  any  one  who  resolves  to  act  on  it,  for, 
after  all,  there  is  question  merely  of  interpreting  a positive 
law  of  the  Church. 

760.  In  some  places  these  peregrin!”  and  ‘^vagi”  may 
be  required  to  go  to  communion  during  the  Paschal  time  in 
the  cathedral  church.  By  the  decree  of  St.  Charles  above 
cited, ^ they  were  required  to  do  so  in  the  city  of  Milan,  but, 
not  in  other  parts  of  the  diocese.  Where  such  a custom  exists, 
the  rubric  here  wishes  it  to  be  respected,  but  the  words  do 
not  convey  that  a compliance  with  the  custom  is  necessary  to 
fulfil  the  Paschal  precept." 

$ V. — 111  caeteris  vero  servabit  ea,  quse  in  libro  de  statu  aniraaruni, 
ut  infra,  prsescribuntur. 

761.  He  must  carefully  observe  what  is  prescribed  as  to 
the  manner  of  entering  the  names  and  noting  the  sacraments 
received  in  the  Liber  de  statu  animarum.”  It  should  contain 
the  names  of  all  his  parishioners,  divided  into  families,  the 
names  of  the  members  of  each  family  being  written  together, 
as  is  directed  in  the  ritual  hereafter.  He  should  note  after 
each  name  whether  the  person  has  received  Holy  Communion. 
The  sacraments,  of  which  the  reception  is  to  be  marked  in 
this  book,  are  Confirmation  and  the  Eucharist.  The  reception 
of  the  other  sacraments  is  noted  in  other  books. 

The  ritual  does  not  require  him  to  enter  the  names  of 
strangers  in  the  “ Liber  status  anirnarum,”  unless  when  they 
live  in  the  family  of  a parishioner.  But  it  would  be  well  to 
note  in  it,  or  in  some  other  book,  if  he  can  conveniently,  the 
names  of  strangers  to  whom  he  gives  communion  in  Paschal 
time,  as  they  may  wish  him  to  certify  that  they  received  it. 

$ VI. — JEp[Tot\H  quoque  parochialibus,  etiamsi  Communionom  extra 
prfEscriptos  Paachalea  dies  auinpaerint,  in  Paachalibua  diebiia  illani 
deferet  ac  niiiiiatrabit. 

762.  The  sick  who  are  unable  to  go  to  the  Parish  church 
are  still  bound  to  comply  with  the  Paschal  precept,  if  the 
opportunity  be  given  them  and  the  pastor  is  here  directed 
to  give  them  the  opportunity,  by  bringing  the  Blessed  Sacra- 
ment to  them  within  the  Paschal  time.  The  nibric  directs 
this  to  be  done,  even  tliough  they  may  Inive  received  com- 
munion shortly  before  the  beginning  of  the  Paschal  time,  for 


‘ Supra,  n.  7.53. 


BarufF.,  n.  41, 


3 Ibid.,  n.  52. 


3U 


PASCHAL  COMMUNION. 


[chap.  xni. 


that  communion  does  not  fulfil  the  precept.^  But  if  the 
priest  has  reason  to  believe  that  a sick  person  will  be  able 
shortly  after  the  close  of  the  Paschal  time  to  receive  com- 
munion in  the  church,  he  can  extend  the  time  for  him.^ 

763.  One  who  receives  the  viaticum  during  Paschal  time, 
does  not,  according  to  Oavalieri,^  thereby  fulfil  the  Paschal 
precept,  which  is  d^istinct  from  that  of  the  viaticum.  But  it 
is  much  more  probable  that  by  the  same  communion  he 
satisfies  both  precepts.^ 

^ Vid.  supra,  n.  736. 

2 Catah,  tit.  iv.  cap.  iii.  $ v.  n.  ii.  Gousset,  vol.  ii.  n.  220. 

3 Vol.  iv.  cap.  ii.  in  Deer,  xxxiv.  n.  vi. 

■*  Gousset,  1.  c.  Gury,  pars  i.  n.  484,  Queer.  8°. 


CHAPTER  XIV. 


ON  COMMUNION  OF  THE  SICK:  DE  COMMUNIONE  INFIE- 

MOEUM.” 

$ L — Viaticum  sacratissimi  Corporis  Domini  nostri  Jesu  Christi 
summo  studio  ac  diligentia  segrotantibus,  opportuno  tempore,  procuran- 
dum  est,  ne  forte  coutingat  illos  tanto  bono,  Parochi  incuria,  privates 
decedere. 

764.  Whatever  contributes  to  give  spiritual  strength  or 
comfort  to  the  dying,  was,  by  many  of  the  holy  Fathers  and 
other  ancient  writers,  called  a viaticum,”,  since  it  prepares 
them  for  the  passage  out  of  this  world  into  the  next,  and 
enables  them  to  make  it  with  greater  confidence  and  security. 
Hence,  not  only  the  Blessed  Eucharist,  but  the  other  sacra- 
ments administered  to  the  dying,  and  even  the  prayers  offered 
up,  or  the  good  works  performed  by  themselves  or  by  others 
on  their  behalf,  came  under  this  general  designation.  But  in 
course  of  tim.‘,  the  Holy  Eucharist  came  to  be  regarded  as 
the  Viaticum  ” by  excellence,  and,  according  to  present  use, 
is  exclusively  meant  by  the  word.^  ‘‘  Sacred  writers,”  says 
the  Catechism  of  the  Council  of  Trent,  call  it  the  ^ Viaticum,^ 
as  well  because  it  is  the  spiritual  food  by  which  we  are  sup- 
ported  in  our  mortal  pilgrimage,  as  also  because  it  prepares 
for  us  a passage  to  eternal  glory  and  happiness.”^ 

*765.  All  are  bound  by  divine  precept  to  receive  it  when 
in  danger  of  death,  as  a protection  against  the  assaults  of  the 
enemy  in  the  last  stmggle ; and  this,  according  to  the  more 
probable  opinion,  even  though  one  may  have  communicated 
a few  days  before  through  devotion.^ 

*766.  It  is  a question  amongst  theologians  whether  one 
who  has  communicated  in  the  morning  through  devotion,  is 
bound  to  receive  again  per  rnodum  viatici,”  if  danger  of 
death  supervenes  that  day.  Some  affirm  that  he  is  ; others, 
that  he  is  not.  Of  the  latter,  some  say  he  is  free  to  receive, 
though  not  bound  j others,  that  he  not  only  is  not  bound,  but 

* Vid.  Cavah,  vol.  iv.  cap.  v.  De  Com.  Infirm.  Catal.,  tit.  iv.  cap. 
iv.  $ i.  n.  i.  et  seq.  ® I’ars  ii.  cap.  iv.  n.  5. 

3 St.  Lig.,  lib.  vi.  n.  285,  Dub.  2,  Secunda  Sententia. 


316 


COMMUNION  OP  THE  SICK. 


[chap.  XTV. 


is  not  permitted,  to  receive  a second  time  on  tlie  same  day. 
Benedict  XiV  gives  these  several  opinions,  and  says  the 
pastor  is  free  to  act  on  any  of  them.^  St.  Liguori^  tliinks  it 
more  probable  that  one  in  the  circumstances  is  bound  to 
receive  the  viaticum  if  the  danger  comes  from  an  external 
cause,  as  a fall,  a violent  assault,  or  the  like,  for  he  has  not 
yet  complied  with  the  obligation  of  receiving  in  periculo 

mortis ; but  not  if  he  were  alreadj^  sick,  nor  if  the  danger 
already  existed  in  some  internal  though  unknown  cause,  as 
might  be  presumed  in  case  of  sudden  illness,  e.  g.j  an  attack 
of  apoplexy. 

767.  The  rubric  here  requires  the  pastor  to  take  all  pos- 
sible care  that  the  sick  may  have  an  opportunity  of  receiving 
Holy  Communion  in  due  time,  that  is,  according  to  Baruifaldi,^ 
while  they  have  still  the  use  of  their  faculties,  and  can, 
therefore,  receive  it  with  greater  fruit.  He  should  prepare 
them  for  it,  and  exhort  them  to  receive  it,  even  when  there  is 
no  imminent  danger  of  death,  because  it  is  the  great  means 
of  imparting  strength  and  vigor  to  the  soul  in  the  trials  and 
temptations  incident  to  sickness,  and  because  he  thus  makes 
sure  that  they  shall  not  be  without  this  great  succor,  should 
the  illness  suddenly  take  a fatal  turn. 

$ II. — Caveiidum  autem  in  pritnis  est,  ne  ad  indignos  cum  aliorum 
scandalo  deferatur,  quales  sunt  public!  usurarii,  concubinarii,  notorie 
criminosi,  nominatim  excoramunicati,  aut  denuntiati,  nisi  sese  prius 
sacra  Confessione  purgaverint,  et  publicae  olfensioni,  prout  de  jure, 
satisfecerint. 

768.  Public  sinners,  such  as  are  here  mentioned,  must  give 
proofs  of  sincere  conversion  before  they  are  admitted  to 
Holy  Communion  even  in  sickness  j otherwise  great  scandal 
would  arise,  especially  in  places  where  the  Blessed  Sacrament 
is  carried  to  the  sick  in  solemn  procession,  and  where,  conse- 
quently, their  communion  becomes  known  to  the  whole 
neighborhood.  When  one  of  this  class  is  visited  by  the 
pastor,  it  is  not  enough  that  he  goes  to  confession ; he  must 
be  required  to  repair  the  injuries  and  scandals  of  which  he 
has  been  the  cause,  as  far  as  his  present  circumstances 
permit.  It  is  for  the  prudent  confessor  to  decide  in  each  case 
the  nature  and  extent  of  this  obligation.  We  shall  merely 
observe,  that  where  restitution  is  to  be  made,  or  where  the 


^ De  Syn.  Dioec.,  lib.  vii.  cap.  xi.  n.  2. 
^ Tit.  xxvi.  II.  10. 


* Loc.  cit.  Dub.  3. 


§ in.  770.]  WHEN  THE  DANGEK  IS  NOT  IMMINENT.  317 


proximate  voluntary  occasion  of  sin  is  to  be  removed,  and 
where  it  is  possible  that  this  can  be  done  by  the  sick  man 
imine(iiately,  he  should  not  be  absolved,  nor  consequently 
admitted  to  Holy  Communion,  until  it  has  been  done.  This 
is  tlie  doctrine  of  St.  Liguori,  laid  down  or  supposed  by  him 
in  several  places.^  In  the  Praxis  Oonfessarii,^’^  he  speaks 
specially  of  the  sick,  but  he  does  not  except  them  any- 
wliere  j and  it  is  evident  that  what  he  says  applies  to  them  as 
much  as  to  others,  when  they  have  it  in  their  power  to  make 
the  restitution,  or  to  remove  the  occasion. 

769.  Of  course,  if  death  seems  imminent,  and  there  is 
reason  to  fear  that  they  may  not  have  time,  nothing  more  can 
be  exacted  than  a finn  purpose  of  doing  what  is  required  of 
them,  should  they  recover.  In  the  ‘^Modo  Pratico  di  Assistere 

A’Moribondi,’^  etc.,  a little  book  highly  prized  by  the  paro- 
chial clergy  in  Italy,  it  is  suggested^  that  one  who  has  to 
make  reparation  for  public  scandal,  should  be  induced  to  ask 
pardon  of  those  who  may  be  present  in  the  room  after  having 
accompanied  the  Blessed  Sacrament,  and  to  request  them  to 
publish  the  retractation.  Where  the  priest  brings  the  viaticum 
privately,  he  can  easily  introduce  a few  persons  for  the  pur- 
pose, if  he  thinks  it  expedient  to  act  on  this  suggestion. 

^ III, — Hortetur  Parochus  infirmura,  ut  sacram  Communionem  sumat, 
etiainsi  gravuter  non  aegrotet,  aut  mortis  periculum  non  immineat, 
maxime  si  Festi  alicujus  celebritas  id  suadeat;  neque  ipse  illam  minis- 
trare  recusabit. 

*770.  The  rubiic  everywhere  supposes  that  the  viaticum 
is  administered  by  the  parish  priest.  No  other  can  lawfully 
administer  it  without  his  sanction,  except  in  case  of  necessity.'* 
The  pastor,  as  has  been  said,®  should  exhort  the  sick  to  receive 
Holy  Communion,  even  when  there  is  no  immediate  danger 
of  death.  Tlie  celebration  of  some  festival  affords  a good 
opportunity  of  doing  so  without  exciting  fears  that  might 
aggravate  the  disease.  He  must  take  care,  above  all,  not  to 
refuse  it  to  those  who  are  anxious  to  receive  it,  especially 
those  who,  when  in  good  health,  were  wont  to  communicate 
often.® 


’ Lib.  iv.  n.  436  et  n.  682.  Lib.  vi.  n.  4.54.  Praxis  Conf.,  ns.  43,  66, 
Pt  10.5.  2 (Jap.  vii.  11.  105. 

^ Can.  vii.  Edit.  Roma,  1818. 

* Via.  St.  Lig.,  lib.  vi.  n.  23rf,  et  seq.  ® Supra,  n.  767. 

® Cfr.  Act.  Eccl.  Medial.,  pars  iv.  Instruct.  De  Visitatione  et  Cura 
Infirmorum,  $ De  Communione,  pag.  445. 


318 


COMMUNION  OF  THE  SICK. 


[chap.  XIV. 


771.  Where  the  decree  of  St.  Pius  V,  Supra  gregem]^ 
etc.,  is  in  force,  physicians  are  bound  at  once  to  admonish 
their  patients  to  go  to  confession,  and  are  obliged  to  withhold 
their  services  after  the  third  day,  unless  there  be  proof  that 
they  have  confessed.^  At  all  events,  they,  and  indeed  all 
who  are  in  attendance  on  the  sick,  are  clearly  bound  in  charity 
to  give  them  notice,  when  it  is  ascertained  that  the  disease  is 
likely  to  be  'fatal,  that  they  may  prepare  to  receive  the  last 
sacraments.  The  obligation  of  the  pastor  to  give  this  notice 
is  strongest  of  all,  since  he  is  bound,  ex-officio,  to  consult  for 
their  spiritual  welfare.  The  notice,  however,  should  be  con- 
veyed so  as  to  excite  as  little  alarm  as  possible,  and  be 
accompanied  by  words  of  consolation  and  encouragement.^ 

§ IV. — Pro  Viatico  autem  miiiistrabit,  cum  probabile  est  quod  earn 
aniplius  sumere  non  poterit. 

*772.  Communion  is  to  be  administered  as  the  viaticum, 
when,  as  is  here  stated,  it  is  probable  that  the  sick  person 
shall  be  unable  to  receive  it  an}^  more,  that  is,  according  to 
Cavalieri,  when  he  is  in  probable  danger  of  death.  The 
priest  in  administering  the  Eucharist,  pro  viatico,”  or  per 
‘‘modum  viatici,”  uses  the  form  Accipe  fraterj^  etc.,  instead 
of  the  ordinary  form,  Corpus  Bomini,^^  etc.^  On  the  words 
of  the  present  rubric,  Cavalieri  observes:  “Verba  sunt  per 
“ quae  instruimur  nonnisi  in  probabili  mortis  periculo  Eucha- 
“ ristiam  per  modum  viatici  administrandam  esse,  nempe  per 
“ilia  verba,  ^ Accipe  f rater,  Viaticum,^  etc.,  extra  vero  tale 
“ periculum,  semper  per  consueta  ‘ Corpus  Domini,^  ” etc.^ 
This,  then,  is  the  rule  by  which  the  priest  is  to  be  guided  as 
to  the  form  he  should  use  in  giving  communion  to  the  sick. 
If  the  danger  be  such  as  to  make  it  probable  that  the  person 
cannot  receive  it  again,  it  is  to  be  administered  with  the  form, 
“ Accipe  fraterP 

773.  It  matters  not  whether  he  be  fasting  or  not.  Cava- 
lieri altogether  rejects  the  opinion  of  those  who  say  that  it  is 
to  be  administered  “ per  modum  viatici  ” only  to  those  who 
are  not  fasting : “ Sive  segrotus  jejunus  sit  vel  non,  semper 
“ communicat  per  modum  viatici  quando  ei  adininistratur 
“ Eucharistia  in  articulo  mortis  constituto.”®  It  is  true  that 
those  who  are  not  fasting  can  receive  communion  only  “ per 

’ Vid.  St.  Lig.,  lib.  vi.  n.  6G4. 

2 Ibid.,  Praxis  Confessarii,  cap.  xi.  n.  227,  et  seq. 

3 Vid.  infra,  $ xx.  ^ Cap.  v.  l)e  Com.  Inf.,  Deer.  i.  n.  iv. 

® Loc.  cit.  Deer.  x.  n.  xiv.  Cfi*.  etiam  Ferraris,  verb.  Viaticum,  n. 

6,  Edition  Migne. 


$ V.775,] 


FORM  TO  BE  USED. 


319 


modiira  viatici  5 ” ^ but  it  does  not  follow,  nor  is  it  true,  that 
they  alone  can  receive  it  ‘^per  modum  viatici.”  On  the 
contrary,  the  rubric  itself,  as  we  shall  see,^  clearly  implies 
that  it  is  desirable  that  those  who  receive  the  viaticum 
should  be  fasting. 

In  a word,  it  appears  from  the  present  rubric  that  the  form 
to  be  used  is  to  be  determined  entirely  by  the  consideration, 
whether  or  not  the  person  be  at  the  time  in  probable  danger 
of  death.  If  he  be,  then  the  form  should  be  Accipe  frater,’ 
etc.  5 if  not,  then  the  form  should  be  the  ordinary  one.  Hence, 
e.  g.j  a criminal  about  to  be  executed  should  receive  com- 
munion per  modum  viatici,”  and  it  should,  therefore,  be 
administered  with  the  form,  Accipe,’^  etc.  This  is  expressly 
taught  by  Cavalieri,^  and  the  Modo  Pratico,”^  which  adds 
that  it  is  to  be  administered  to  him  with  this  form,  even 
though  he  be  fasting. 

$ V. — Quod  si  seger,  sumpto  Viatico,  dies  aliquot  vixerit,  vel  peri- 
culum  mortis  evaserit,  et  communicare  voluerit,  ejus  pio  desiderio 
Parochus  non  deerit. 

774.  If  the  sick  person,  after  having  received  the  viaticum, 
recovers  from  the  danger,  or  even  if  he  only  survives  some 
days,  and  desires  to  communicate  again,  the  priest  should 
endeavor  to  gratify  this  pious  desire.  There  can  be  no 
difficulty  about  the  matter,  if  he  has  so  far  recovered  as  to 
be  able  to  receive  it  in  the  ordinary  way,  or  at  least  to 
receive  fasting.  Clericati  observes  that  the  rubric  here  sup- 
poses him  to  be  able  to  receive  fasting,  for  it  includes  the 
case  in  which  he  may  have  recovered  from  the  danger  of 
death,  as  is  plain  from  the  words,  vel  periculum  mortis 

evaserit,”  and  it  does  not  treat  till  the  next  sentence  of  those 
to  whom  it  may  be  administered  after  having  broken  the 
fast.®  Cavalieri  says,  and  it  seems  more  probable,  that  the 
rubric  here  altogether  prescinds  from  the  question  of  fasting.® 

*775.  If  he  be  unable  to  receive  fasting,  theologians  com- 
monly require  an  interval  of  about  eight  days  before  they 
would  permit  him  again  to  communicate.  But  it  is  a very 
probable  opinion,  maintained  by  many,  that  communion  may 
be  administered  the  next  day,  and  even  every  day.  ‘^Est 
^^sententia  valde  probabilis  et  pia,”  says  Cavalieri,'^  using  the 

* Vid.  infra,  ^ vii.  2 Infra,  j vi. 

® Loc.  cit.  Deer.  ii.  n.  iii.  Cap.  xiv. 

® De  Eucharislia,  Decis.  xix.  Ad  Aprilis  casum  ii.  n.  13. 

® De  Com.  Inf.,  Deer.  i.  n.  x.  Loc.  cit.  n.  ix. 


320 


COMMUJ^ION  OF  THE  SICK. 


[chap.  XIV. 


words  of  Clericati,^  wliom  he  cites,  ‘^quod  altera  die  sacro 
“ viatico  per  non  jejunum  infirmum  recepto,  si  duret  idem 
mortis  periculum,  possit  idem  infirmus,  etiam  non  jejunus, 
sacram  Eucharistiam  suscipere ; et  sic  quod  liceat  parocho 
etiam  quotidie  infinnum  praedictum,  licet  non  jejunum  per 
“ viaticum  communicare.” 

Some  extend  the  favor  to  all  who  are  in  danger  of  death ; 
others  restiict  it  to  those  who  are  accustomed  to  communicate 
often,  and  have  a great  desire  of  communion.^  Gury^  cites 
St.  Liguori  for  allowing  it  to  these  only  twice  in  the  week, 
but  we  could  not  find  this  restriction  in  St.  Liguori.  On  the 
contrary,  he  seems  to  us,  in  the  place  referred  to,'*  to  admit 
as  probable  that  they  may  be  allowed  it  every  day.  It  is 
justly  observed  that  this  may  be  more  readily  permitted 
whenever  the  Blessed  Sacrament  can  be  brought  to  the  sick 
without  a public  procession,  as  is  usually  the  case,  e.  g.,  in 
convents,  colleges,  etc.^  Cavalieri  thinks  there  should  be  no 
difficulty  in  allowing  it  in  such  cases.  He  says®  that  the 
expression  of  the  rubric,  “dies  aliquot^’  (which  is  one  of  the 
chief  grounds  for  requiring  an  interval  of  some  days),  is 
intended  to  limit,  not  the  communion  of  the  sick,  but  the 
obligation  of  the  pastor  to  carry  the  Blessed  Sacrament  from 
the  church. 

776.  With  regard  to  the  form  to  be  used,  if  the  danger 
of  death  be  past,  the  communion  should  not  be  given  “ per 
“modum  viatici,”  and,  therefore,  should  be  administered  with 
the  ordinary  form,  “ Corpus  Domini^'  etc.  But  if  the  danger 
still  continues,  authorities  are  divided  on  the  point.  Some 
say  the  form  to  be  used  is  “ Corpus  Domini, etc.,  because, 
during  the  same  illness,  communion,  they  sa3q  should  be 
administered  only  once  as  the  viaticum,  and,  therefore,  only 
once  with  the  form  “ Accipe  /rater”  etc.  St.  Charles  lays 
down  this  very  distinctly,  while  recommending  what  the 
rulnic  here  prescribes.  He  says :....“  Ejus  pio  desiderio 
“ Parochus  non  deerit,  sed  pro  viatico  illam  iterum  in  eodem 
“ morbo  non  ministrabit  ideoque  ministrando  utetur  illis 
“verbis.  Corpus”  etc.’’’  Catalani  cites  and  adopts  these 
words.®  The  same  is  taught  by  Billuart®  and  He  Herdt.’® 

’ Loc.  cit.  n.  11.  ^ Yid.  Caval.,  loc.  cit. 

^ Vol.  ii.  n.  335.  Lib.  vi.  ii.  285. 

^ Gury,  loc.  cit.  ® Loc.  cit.  n.  x. 

Instruct.  Visitat.  Inf.,  De  Comrnunione,  pag.  445. 

® Cap.  iv.  $ iv.  n.  ii.  ^ Diss.  vi.  art.  iv.  $ ii.  Dixi,  4°. 

Pars  vi.  n.  17,  ii.  - 


$ V.778.] 


MAT  BE  GIVEN  FREQUENTLY. 


321 


Bouvier  also  maintains  this  opinion  : Ubi  infinnitas  protra- 
^^bitur  et  periculnm  mortis  perseverat,  Sacra  Encbaiistia 
“ iterum  moribnndo  etiam  non  jejuno  ....  dari  potest,  non 
‘^per  modum  viatici,  qnod  semel  tantum  in  eadem  infirinitate 
administratiir,  sed  modo  consueto,  ad  satisfaciendum  devo- 
“tioni.’’^  This  weight  of  authority  is  plainly  sufficient  to 
justify  any  one  who  chooses  to  act  on  it. 

*777.  But  we  think  it  more  probable  that  while  the  danger 
continues,  the  form  should  always  be  Accipe frater^^  etc. 

The  words  of  the  rubric  are  very  general : “ Pro  viatico 
ministrabit  cum  probabile  est  quod  earn  amplius  sumere  non 
“poterit.”  Now,  the  probability  of  his  being  unable  to 
receive  it  again,  which  made  it  be  administered  as  the  viaticum 
the  first  time,  must  evidently  still  continue  while  the  same 
danger  continues.  Benedict  XIV  clearly  supposes  this,  at 
least  for  the  case  in  which  the  sick  person  is  unable  to  ob- 
serve the  fast.  He  says : Potest  et  interdum  debet  Episco- 
pus  coustituere  ne  parochi  renuant  SS.  Eucharistiam  iterate 
deferre  ad  aegrotos  qui,  etiam  perseverante  eodern  morbi 
“ periculo,  illara  saepius  per  modum  viatici  cum  naturale  jeju- 
Ilium  servare  nequeant,  percipere  cupiant.”^  There  'is  no 
reason  to  suppose  that  the  Pontiff  here  restricts  the  administra- 
tion, ^^per  modum  viatici, to  the  case  in  which  the  fast  has 
been  broken.  He  mentions  this  case,  probably  because  it  is 
of  frequent  occurrence,  and  because  it  is  precisely  the  case  in 
which  priests  might  have  a difficulty  about  administering  it 
more  than  once.  Besides,  w^e  have  seen  that  the  form  to  be 
used  is  not  determined  by  the  fact  that  the  person  is  fasting 
or  not  fasting.^  The  “ Modo  Pratico,”  having  stated  that  the 
viaticum  may  be  administered  more  than  once  in  the  same 
illness,  adds  that  the  formula,  Accipe  frater,^^\s,  always  to  be 
used."*  Cavalieri  evidently  convevs  the  same  in  the  passage 
above  cited ; ® for  the  expression,  “ per  viaticum,”  or  its  eijui- 
valent,  is  alw^ays  understood  by  him  to  imply  the  use  of  the 
words,  Accipe  fraterj^  etc.^ 

778.  Some  theologians  taught  that  the  precept  of  receiving 
the  viaticum  is  fulfilled  even  by  a sacrilegious  communion.'^ 
But  we  have  seen  before®  that  a similar  opinion  regarding  the 
precept  of  annual  communion  was  condemned  by  Innocent  XI. 

* De  Euch.,  cap.  v.  art.  ii.  $ ii. 

® De  Synod.  Dicer.,  lib.  vii.  cap.  xii.  n.  4.  ^ Supra,  n.  77,3. 

* Cap.  vii.  * Supra,  n.  775.  ® Vid.  supra,  n.  772. 

’’  De  Lugo,  Disp.  xvi.  sect.  ii.  n.  45.  “ Supra,  n.  747. 


322 


COMMUNION  OF  THE  SICK. 


[OHAP.  XIV. 


It  is  quite  certain^  therefore,  that  the  precept  of  receiving 
the  viaticum  is  not  fulfilled  by  receiving  it  unworthily.^ 
But  if  one  who  has  received  the  viaticum  with  the  proper 
dispositions,  should  fall  into  mortal  sin,  he  is  not,  according 
to  the  more  probable  opinion,  bound  to  receive  it  again.  It 
is  enough  that  he  goes  to  confession.^ 

§ VI. — Potest  quidem  Viaticum  brevi  morituris  dari  non  jejunis  : id 
tamen  diligenter  curaudum  est,  ne  iis  tribuatur,  a quibus  ob  phrenesim, 
sive  ob  assiduam  tussim,  aliunive  similem  morbuin,  aliqua  indecentia 
cum  injuria  taiiti  Sacramenti  timeri  potest. 

*779.  If  one  who  is  about  to  receive  the  viaticum  can  receive 
it  fasting,  he  should  do  so.  But  if  abstinence  from  food  or 
medicine  be  in  the  least  inconvenient  to  him,  it  is  not  required, 
and  there  should  be  no  scruple  or  hesitation  about  acting  on 
this  decision.^ 

780.  By  a usage  formerly  existing  in  some  places,  and 
especially  in  Spain,  criminals  condemned  to  death  were 
altogether  excluded  from  Holy  Communion.  But  this  usage 
was  condemned  as  contrary  to  Christian  charity  in  the  Council  of 
Mayence,  in  847,  and  afterwards  by  St.  Pius  V,  in  1569.^  Many 
other  Councils  and  Popes  are  cited  by  Cousset.®  Benedict 
XIV,  without  formally  prohibiting  it  in  places  where  it  may 
have  existed  in  his  time,  urges  the  bishops  to  introduce  the 
opposite  custom.®  We  believe  there  are  now  few  places  where 
the  viaticum  is  not  administered  to  such  persons,  as  well  as  to 
those  who  are  in  danger  of  death  from  sickness.  By  a decree 
of  the  Congregation  of  Bishops,^  it  was  decided  that  it  may  be 
administered  to  them  on  the  very  day  on  which  they  are 
executed. 

According  to  the  common  opinion  of  theologians,  these,  and 
in  general  alb  to  whom  the  Eucharist  is  administered  by  way 
of  viaticum,  are  exempt  from  the  obligation  of  receiving  it 
fasting,  when  the  fasting  is  attended  with  any  inconvenience.® 

*781.  It  is  not  to  be  administered  in  any  case  in  which 
there  is  danger  of  irreverence  to  the  sacrament  j and  it  is  for 

^ Cfr.  Lacroix,  lib.  ii.  pars  i.  n.  610  et  617.  Bouvier,  De  Eucharistia, 
cap.  vi.  art.  i.  Notanda  circa  Viaticum,  10°. 

^ St.  Lig.,  n.  293.  ^ Ibid.,  n.  285,  Hie  autem  sedulo. 

Cfr.  Baruff.,  tit.  xxvi.  n.  35  et  seq.  Caval.,  De  Comm.  Infirm., 
Beer.  ii.  n.  i.  et  seq.  ® Vol.  ii.  n.  230. 

® De  Synod.  Dioec.,  lib.  vii.  cap.  xi.  u.  3. 

’ 16  Jun.  1590,  apud  Caval.,  1.  c.  n.  il. 

® Baruff.,  n.  43,  44.  Caval.,  1.  c.  n.  iii.  St.  Lig.,  1.  c.  De  Lugo, 
Disp.  XV.  sec.  iii.  n.  58,  et  Disp.  xvi.  sect.  ii.  ii.  46,  in  fine. 


§ VI.  782.]  PRECAUTIONS  AGAINST  IRREVERENCE. 


323 


the  priest  to  judge,  from  the  circumstances  in  each  case,  of  the 
danger  that  exists.  It  generally  arises  from  some  of  the 
causes  here  mentioned  in  the  rubric. 

We  have  seen  that  communion  cannot  be  given  to  one  who 
has  never  had  the  use  of  reason.^ 

If  loss  of  reason  be  caused  by  disease,  as  in  fever,  or  if  the 
person  be  subject  to  passing  fits  of  insanity,  the  priest  should 
await  the  retm’ii  of  reason,  and  be  prepared  to  avail  himself 
of  the  first  favorable  moment  to  administer  the  sacrament.  It 
may  happen,  however,  that  the  use  of  reason  is  not  recovered, 
or,  at  least,  is  not  recovered  until  the  patient  is  dying  and 
unable  to  receive  communion.  If  this  be  apprehended,  the 
viaticum  may  be  administered  even  during  the  delirium  to 
those  who  have  led  a good  Christian  life,  provided  there  be 
no  danger  of  irreverence.  This  is  the  common  teaching  of 
theologians,^  and  is  clearly  enough  conveyed  in  the  passage 
before  cited^  from  the  Catechism  of  the  Council  of  Trent. 

Some  would  restrict  the  decision  to  the  case  in  which  the 
sick  person  has  had  the  use  of  his  faculties  a short  time 
before.  Bat,  according  to  De  Lugo,  there  is  no  reason  why 
it  should  be  thus  restricted.  No  matter  what  be  the  duration 
of  the  insanity,  if,  when  in  full  possession  of  his  faculties,  he 
has  lived  as  a pious  Christian,  and  if  there  be  now  no  danger 
of  irreverence,  the  viaticum  should  be  administered  to  him.'* 
It  is  not,  however,  to  be  administered  to  one  who  has  lost  his 
senses  in  an  evidently  impenitent  state.^ 

We  may  observe  that,  in  all  diseases  where  there  is  any 
reason  to  apprehend  delirium,  the  priest  should  endeavor  to 
administer  the  last  sacraments  as  early  as  possible. 

*782.  The  danger  of  irreverence  may  arise  from  incessant 
coughing,  from  difficulty  of  breathing,  from  difficulty  of  swal- 
lowing, or  from  freciuent  vomiting.  In  all  these  cases,  a little 
food  or  drink  may  be  given  first,  to  try  whether  the  person 
can  receive  without  danger  of  rejecting  the  Sacred  Host,  '^riie 
same  may  be  done  in  case  of  delirium  also.  Many  recommend 
the  trial  to  be  made  with  an  unconsecrated  j)article.®  This 
undoubtedly  would  be  a very  secure  test,  but  notice  should 
be  given  lest  it  might  be  mistaken  for  the  sacrament. 

With  regard  to  cough,  it  may  be  observed  that,  if  it  be  not 

* Supra,  Ti.  635.  ^ Lig.,  n.  302.  Modo  Pratico,  cap.  vii. 

^ Supra,  n.  (535.  ‘‘  I)e  Eucharistia,  iJinp.  xiii.  see.  iii.  ii.  24,  et  seq 

^ St.  Ijig.,  1.  c.  Modo  Pi-atico,  1.  c. 

Ibid.,  n.  292,  et  IJuseinb.,  ibid.  De  Ilerdt,  pars  vi.  n.  15.  Bouvier, 
Notanda  circa  Viaticum,  4°. 


324 


COMMUNION  OF  THE  SICK. 


[CHAF.  XIV. 


SO  continuous  as  to  prevent  swallowini^,  the  viaticum  may  be 
given  j for  although  expectoration  may  immediately  follow, 
the  phlegm  thrown  off  does  not  come  from  the  oesophagus  or 
passage  to  the  stomach,  but  from  the  trachea  or  passage  to  the 
lungs,  and  there  is,  consequently,  no  danger  of  the  Sacred 
Host  being  rejected.^  If  it  be  ascertained  that,  from  the 
parched  state  of  the  palate,  or  from  any  other  cause,  the  sick 
person  might  have  a difficulty  in  swallowing  the  Sacred  Host, 
a little  wine  or  water  may  be  given  immediately  before  or 
after,  or,  if  necessary,  a very  small  particle  may  be  put  into 
a little  wine  or  water,  and  administered  in  this  way.^ 

In  case  of  vomit,  the  sacrament  may  be  administered  if 
there  is  reason  to  believe,  by  trial  as  recommended,  that  he 
will  have  no  attack  for  about  half  an  hour  after  receiving. 
This  is  the  rule  laid  down  by  the  Modo  Pratico,”^  probably 
because  within  this  time,  in  any  state  of  the  stomach,  the 
species  would  be  altered  so  that  there  could  be  no  danger 
of  irreverence.^  If  the  vomit,  however,  is  not  provoked  by 
food,  but  is  frequent  independently  of  any  food,  he  should 
be  free  from  it  for  at  least  six  hours  before  the  sacrament  is 
administered.® 

If,  after  all,  a doubt  still  remains  as  to  whether  the  Sacred 
Host  can  be  received  without  the  irreverence  against  which 
the  present  rubric  is  designed  to  guard,  the  more  common 
and  the  more  probable  opinion  is,  that  it  ought  not  to  be 
administered.®  In  such  circumstances,  the  sick  person  should 
be  exhorted  to  make  a spiritual  communion^. 

783.  Should  the  Sacred  Host  be  rejected  by  vomit,  if  it 
still  appears  entire,  or  is  easily  discernible,  it  should  be  rever- 
ently taken  up  and  carried  in  a clean  vessel  to  the  church,  to 
be  kept  there  till  it  coiTupts,  when  it  is  to  be  thrown  into  tho 
sacrarium.  If  it  cannot  be  distinguished  from  the  rest  of 
what  is  thrown  oft',  all  should  be  carefully  taken  up  and  burn- 
ed, and  the  ashes  thrown  into  the  sacrarium.  This  is  what 
is  recommended  by  Bouvier,®  and  it  is  in  accordance  with 
what  is  prescribed  by  the  rubric  of  the  Missal.® 


’ St.  Lig.,  n.  292.  ^ Ibid.,  n.  288,  Dicunt  Suarez,  etc.  Modo 

Pratico,  cap.  vii.  Benedict  XIV,  De  St/n.  Dioec.,  lib.  xiii.  cap.  xix.  n. 
25.  Caval.,  cap.  v.  Deer.  vi.  n.  vi.  De  Herdt,  1.  c. 

^ Loc.  cit.  Vid.  supra,  n.  594. 

® Busemb.,  apud  St.  Lig.,  n.  292.  Gary,  ii.  n.  320.  Modo  Pratico,  1.  c. 
® St.  Lig.,  1.  c.  ’’  Modo  Pratico,  cap.  vii.  in  fine, 

® Loc.  cit.,  5°.  ® De  Defectibus,  tit.  x.  u.  14. 


$ vn.  785.] 


WHEN  UNABLE  TO  FAST. 


325 


We  have  already  touched  ou  the  difficulties  that  regard 
the  administration  of  the  viaticum  to  children.^ 

$ VII. — Ceteris  aiitem  infirmis,  qui  ob  devotionem  in  segritudine  com- 
municant, danda  est  Eucharistia  ante  omnem  cibum  et  potum,  non  aliter 
ac  ceteris  Fidelibus,  quibus  nec  etiam  per  mod  urn  medicinsB  ante  aliquid 
sumere  licet. 

*784.  Sickness  of  itself,  unless  when  there  is  danger  of 
death,  does  not  exempt  from  the  general  law  which  requires 
those  who  receive  the  Holy  Eucharist  to  be  fasting  from  mid- 
night. Hence,  the  sick  who  communicate  through  devotion, 
must  observe  the  law  like  the  other  faithful,  by  an  entire 
abstinence  from  food  or  drink,  or  anything  even  by  way  of 
medicine. 

785.  But  it  may  be  asked  whether  a sick  person,  who, 
though  not  in  danger  of  death,  is  yet  unable  to  fast  till  a 
convenient  hour  in  the  morning,  and  who  continues  in  this 
state  for  a long  time,  may  be  pennitted  to  receive  Holy  Com- 
munion after  having  broken  his  fast. 

The  question  is  discussed  at  great  length  in  the  “ Melanges 
Theologiques.”^  Amongst  the  authors  there  cited,  some,  as 
Elbel  and  Witasse,  expressly  affimi  that  he  may  be  permitted 
occasionally ; others,  as  Toletus  and  Tournely,  plainly  imply 
that  he  may  be  permitted  when  there  is  any  urgent  cause. 
The  writer  himself  strongly  insists  that  one  in  the  circum- 
stances may  be  permitted  to  receive  Holv  Communion,  at 
least  in  order  to  fulfil  the  Paschal  precept ; and  he  labors 
hard  to  refute  a Latin  dissertation,  maintaining  the  opposite 
view,  which  he  gives  at  full  length.^  He  relies  very  much 
on  the  argument  that  the  Paschal  precept,  or  the  precept  of 
annual  communion,  which  is  probably  the  determination  of 
the  divine  precept,^  ought  to  prevail  over  the  law  which 
requires  the  Eucharist  to  be  received  fasting,  just  as  the 
ju'ecept  of  receiving  it  in  danger  of  death  prevails  over  the 
same  law.  He  contends  that,  as  the  faithful,  in  order  to 
fulfil  the  latter  precept,  are  exempt  from  the  obligation  of 
fasting  when  it  is  attended  with  inconvenience,  so  should  they 
be,  and  so  it  is  to  ])e  presumed  they  are,  in  like  manner 
exempt,  when  they  are  required  to  fulfil  the  former.  When 
it  is  objected  that  a parity  of  reasoning  would  prove  the 
exemption,  not  only  for  the  fulfilment  of  tlie  Paschal  precept, 


' Virl.  supra,  n.  (540. 

^ Ibid.,  pag.  422,  et  seq. 


* Ire  kSfirie,  pag.  400,  et  seq. 
< Vid.  St.  Lig.,  n.  207. 


326 


COMMUNION  OF  THE  SICK. 


[chap.  XIV. 


but  at  least  for  several  communions  in  the  year,  just  as  the 
exemption  in  favor  of  those  in  danger  of  death  is  extended  to 
a repetition  of  the  viaticum,  he  replies  by  virtually  admitting 
the  parity  and  the  inference  5 he  sees  no  inconvenience  in  it, 
but  he  would  not  insist  on  it.^  This  opinion  seems  not 
improbable,  and  we  should  be  slow  to  condemn  one  who 
would  make  up  his  mind  to  act  on  it. 

786.  But,  on  the  other  hand,  the  interpretation  of  the  law 
which  requires  the  Eucharist  to  be  received  fasting,  and  the 
nature  and  extent  of  the  exemption  granted  to  the  sick,  can 
be  ascertained  only  by  the  practice  of  the  Church  made  known 
to  us  by  the  testimony  of  her  doctors  and  theologians.^  Mere 
reasoning  from  analogy  will  avail  us  little.  A priest,  for 
example,  most  probably  could  not  celebrate  without  sacred 
vestments,  or  without  an  altar,  in  order'to  receive  the  viaticum, 
though  the  vestments  and  the  altar  are  required  only  by  the 
law  of  the  Church,  while  he  is  bound  to  receive  the  viaticum 
by  divine  precept.^  Now,  the  great  bulk  of  theologians, 
though  they  do  not  discuss  the  present  question  in  precise 
terms,  either  suppose  or  expressly  assert  that  the  sick,  in 
order  to  have  the  privilege  of  communicating  without  being 
fasting,  must  be  in  danger  of  death.  It  is  true,  therefore,  as 
Gury  says,^  that  the  common  opinion  of  theologians  is 
against  the  permission  of  communion  in  the  case  proposed. 
The  present  rubric  is  also  against  it,  at  least  when  there  is 
question  of  communion  ob  devotionem,”  and  we  think  it 
means  to  embrace  all  communions  of  the  sick  who  are  not  in 
danger  of  death,  the  ceteris  infirmis  ” being  all  who  are  not 
brevi  morituri.’^  A strong  argument  is  also  furnished 
against  it  by  the  Papal  indults,  which  have  been  granted  to 
certain  individuals  laboring  under  infirmities  of  this  kind,  and 
in  virtue  of  which  they  were  permitted  to  receive  after  having 
broken  the  fast.  One  of  these  was  granted  by  Benedict  XIV 
to  the  son  of  James  II,  King  of  England,  and  the  brief 
contains  the  following  words,  which  appear  to  be  decisive: 
“ Cum  general!  lege  caveatur  ut  nonnisi  jejuno  universim 
sacra  ministretur  communio  . . . ut  alicui  expressis  casibus 
“ (exceptis)  non  comprehenso  liceat,  etsi  non  jejuno,  sacra 
participare  mysteria,  necesse  erit  eundem  expressa  dispensa- 


$ VIJI.  788.] 


WHEN  UNABLE  TO  FAST. 


327 


tione  juvari,  quse  porro  dispensatio,  a nemine  prseter 

Romanum  Pontificem  potest  indulgeri.^’^ 

787.  The  case  seemingly  can  but  very  rarely  occur ; for  if 
one  be  unable  to  fast  from  midnight  until  an  early  hour  in 
the  morning,  his  infirmity  is  generally  such  as  to  justify  com- 
munion per  modum  viatici.”  The  writer  in  the  Melanges,^’ 
however,  testifies  that  it  occurs  often  enough,  especially 
amongst  those  who  are  affected  with  asthma.  In  practice, 
then,  we  think  the  most  that  can  be  done  without  a Papal 
dispensation  is,  to  administer  communion  to  one  in  the 
circumstances  soon  after  midnight.  Gury^  thinks  this  may 
be  done  several  times  in  the  year,  or  at  least  in  order  that  he 
may  fulfil  the  Paschal  precept.  So  does  the  author  of  the 
Latin  dissertation  already  refen'ed  to.^  The  general  prohi- 
bition against  canying  the  Blessed  Sacrament  to  the  sick  at 
night,  would  not  extend  to  a case  of  this  kind,  which  might 
be  fairly  regarded  as  a case  of  necessity.  At  all  events, 
there  is  little  difficulty  about  the  matter  in  countries  where 
the  Blessed  Sacrament  cannot  be  carried  in  procession,  or 
when  there  is  question  of  one  sick  in  a college,  convent,  or 
other  religious  house  in  which  the  Blessed  Sacrament  is  kept.'^ 
Should  it  happen,  however,  that  the  Blessed  Sacrament  cannot 
conveniently  be  brought  during  the  night,  one  in  the  circum- 
stances supposed  would  be  exempt  from  the  precept  of  Paschal 
communion  while  the  infirmity  continues.® 

$ VIII. — Sed  alicui  ad  adorandum  solum  seu  devotionis,  sen  cujusvis 
rei  prajtextu  ad  ostendenduin  non  deferatur. 

788.  The  Blessed  Sacrament  is  never  to  be  brought  to  any 
one  merely  that  he  may  satisfy  his  devotion  by  adoring  it, 
or  remaining  in  presence  of  it.  It  is  to  be  brought  to  the 
sick  to  be  administered  to  them,  and  for  no  other  })urpose. 
But  should  the  priest,  on  coming  to  the  house,  find  that  the 
sick  person  is  unable  to  receive  communion,  St.  Charles 
directs  him  to  place  the  Blessed  Sacrament  on  the  table 
prej)ared,  and  kneel  down  and  pray  for  some  time  before  it 
with  those  who  are  j)resent,  so  that  the  sick  persmi  may  join 
in  this  act  of  devotion.  He  adds  that,  if  the  sick  person 
earnestly  desires  it,  the  juiest  may  even  uncover  the  pyxis, 

' Constit.  Quadam  de  more,  24  Mar.  1750,  $ 4. 

2 Loe.  cit.  Supra,  n.  78.5. 

■*  Cfr.  Gury,  Casus  Conscuvtia;,"  I)«‘  Eiicliaristia,  casus  xix.  vol.  ii. 
11.  208.  ® BouvicM-,  lie  Kucharistia,  cap.  v.  ai  t.  ii.  ^ ii. 


323 


COMMUNION  OF  THE  SICK. 


[CHAP.  XIV. 


and  allow  liim  to  adore  the  Blessed  Sacrament  exposed. 
And  on  leaving  he  is  to  give  the  benediction  with  the  pyxis.^ 

§ IX. — Deferri  autem  debet  hoc  Sanctum  Sacramentum  ab  Ecclesiaad 
privatas  aegrotantium  domes  decent!  babitu,  superposito  mundo  velamine, 
manifesto  atque  honorifice,  ante  pectus  cum  omni  reverentia  et  timore, 
semper  lumine  praecedente. 

789.  Where,  as  in  Ireland,  the  Blessed  Sacrament  cannot 
be  carried  in  the  manner  here  prescribed,  the  priest  should, 
at  least,  endeavor  to  comply  with  the  spirit  of  the  rubrics,  by 
showing  towards  it  all  the  marks  of  reverence  which  circum- 
stances permit,  as  often  as  he  carries  it  to  the  sick.  The 
words  of  this  rubric  regarding  the  manner  of  caiTying  the 
Blessed  Sacrament,  are  taken  from  a decretal  of  Honorius  III, 
in  the  thirteenth  century,^  and  are  fully  explained  in  the 
rubrics  that  follow. 

$ X. — Parochus  igitur  processurus  ad  communicandum  infirmum, 
aliquot  campanse  ictibus  jubeat  convocari  Parochianos,  sen  Confraierni- 
tatem  Sanctissimi  Sacramenti,  ubi  fuerit  instituta,  seu  alios  pios  Christi 
fideles,  qui  saci-am  Eucharistiam  cum  cereis  seu  intorticiis  comitentur, 
et  umbellam,  seu  baldacliinum,  ubi  haberi  potest,  deferaiit. 

790.  In  countries  where  the  Blessed  Sacrament  can  be 
carried  to  the  sick  publicly  and  in  solemn  procession,  the 
church  bell  should  be  rung  so  as  to  give  notice  to  those  who 
may  desire  to  accompany  it,  by  the  number  of  strokes,  or  the 
manner  of  tolling  the  bell.^  llie  members  of  the  Confrater- 
nity of  the  Blessed  Sacrament  are  bound  by  one  of  their 
rules  to  attend  and  carry  lights  in  these  processions,  or  send 
one  of  their  family  to  do  soj  and  hence  they  are  specially 
mentioned  in  the  rubric.  The  chief  object  of  this  confraternity 
is  to  honor  our  Lord  in  the  sacrament  of  His  love,  and  to 
repair  the  many  outrages  He  has  there  to  suffer.  It  may  be 
established  anywhere  by  the  authority  of  the  ordinary  of  the 
diocese,  and  the  members  become  entitled  at  once  to  all  the 
privileges  and  indulgences  that  have  been  granted,  or  may 
hereafter  be  granted,  to  the  confraternity  at  Rome.^ 

791.  The  “ baldacliinum’’  is  the  large  and  richly-decorated 
canopy  used  in  processions  of  the  Blessed  Sacrament.  It  is 

^ Act.  Eccl.  Medial.,  pars  i.  Cone.  Prov.  V.  Quee  ad  Sanctiss.  Euch. 
Sacramentum  'pertinent,  pag.  180;  pars  iv.  De  Visitat.  Infirm.,  $ De 
Communione,  pag.  446. 

^ Apud  Catal.,  tit.  iv.  cap.  iv.  § vii.  n.  i. 

^ Barnff.,  tit.  xxvi.  ii.  82. 

Cfr.  Bouvier,  Traite  des  Indulgences,  iiime  part.  chap.  ii.  sec.  ii. 
art.  i. 


$ XI.  794.] 


PKEPARATIONS  IN  SICK  ROOM. 


329 


supported  by  long  staves,  which  it  is  the  highest  honor  to  be 
permitted  to  carry The  umbella”  is  a small  canopy  which 
opens  like  an  umbrella,  but  flat,  not  conical.  It  is  supported 
on  a single  staff,  and  carried  by  one  person,  and  is  conse- 
quently much  more  convenient  than  the  “ baldachinum  ” for 
carrying  the  viaticum,  as  it  is  often  necessary  to  pass  through 
narrow  streets  and  entrances.^  Both  are  used  for  the  proces- 
sions of  Holy  Thursday  and  Corpus  Ohristi.^ 

§ XI. — Priemoneat,  ut  segri  cubiculum  mundetur,  et  in  eo  paretur 
mensa  linteo  mundo  cooperta,  in  quo  Sanctissimuni  Sacramentum  decen- 
ter deponatur.  Parentur  luminaria,  ac  duo  vascula,  alterum  cum  vino, 
alterum  cum  aqua.  Prseterea  liiiteum  mundum  ante  pectus  communi- 
candi  ponatur,  atque  alia  ad  ornatum  loci  pro  cujusque  facultate. 

*792.  The  chamber  of  the  sick  person  ought  to  be  as  clean 
as  possible,  and  suitably  ornamented  according  to  his  means 
and  circumstances.  In  it  there  should  be  prepared  a table 
covered  with  a clean  white  napkin,  on  which  the  priest  may 
place  the  pyxis.  St.  Charles  prescribes  that  there  be  on  the 
table  a crucifix,  and,  at  least,  two  wax-candles.^ 

793.  If  the  sick  man  be  a priest,  there  should  be  in  readi- 
ness a surplice  and  a white  stole,  to  be  put  on  when  he  is 
receiving  the  viaticum.^  If  a cleric,  but  not  a priest,  there 
should  be  a surplice.®  It  might  be  inconvenient,  in  many 
cases,  on  account  of  the  condition  of  the  patient,  to  put  on  the 
surplice  j but  it  can  rarely  happen  that  there  would  be  any 
inconvenience  in  putting  on  the  stole.  The  ceremony  of 
administering  the  viaticum  to  a priest  differs  in  no  other 
respect  from  what  is  observed  in  administering  it  to  laics. 
The  Sacred  Congregation  forbade  the  use  of  any  rite  not  pre- 
scribed in  the  ritual.^ 

794.  Although  the  rubric  here  directs  that  there  be  two 
little  vessels  prepared  for  the  purification  of  the  priest’s  fingers, 

. one  containing  wine  and  the  other  water,  Barutfaldi®  observes 
that  it  is  sufficient  to  have  one  containing  water,  as  wine  is 
seldom  or  never  used.  St.  Charles  prescribes  only  a single 

^ Vid.  CaBremoniale  Episcoporum,  lib.  ii.  cap.  xxxiii.  n.  21. 

2 Baruff.,  n.  93. 

® Vid.  Merati,  pars  iv.  tit.  viii.  n.  x.,  et  tit.  xii.  n.  xiv.  Baldeschi, 
tom.  iv.  cap.  vi.  art.  iii.  n.  23. 

■*  Act.  Eccl.  Medial.,  Coiicil.  Prov.  V.  Quce  ad  SS.  Euch.  Sacr.  perti- 
nent, pag,  180.  5 Herdt,  pars  vi.  n.  17,  i.  20'“\ 

® ibid,  ibid.  Vid.  supra,  n.  670. 

’’’  21  Jul.  1855,  in  Briocen.,  ad  10,  n.  5221. 

® Tit.  xxvi.  n.  102  et  n.  184. 


330 


COMMUNION  OF  THE  SICK. 


[chap.  XIV. 


vessel  of  glass.^  There  should  be  also  in  readiness  a clean 
linen  cloth,  to  be  placed  under  the  chin,  and  serve  as  a 
communion  cloth.  This  is  specially  necessary  in  giving 
communion  to  the  sick,  lest  a sudden  fit  of  coughing  or  some 
other  accident  might  cause  the  Sacred  Host  to  be  rejected.^ 

*795.  To  have  these  preparations  made,  it  is  necessary 
that  the  priest  give  notice  beforehand — prsemoneat,^^  as  the 
rubric  directs  him.  It  is  not  enough,  however,  that  he  give 
notice  immediately  before  he  goes  to  the  house.  In  his 
instructions  regarding  the  sacrament  of  the  Eucharist,  he 
should  take  occasion  to  speak  of  the  communion  of  the  sick, 
and  explain  in  detail  the  preparations  required,  having  due 
regard,  of  course,  to  the  circumstances  of  his  people.  He 
might  get  established  in  his  parish  a Confraternity  of  the 
Blessed  Sacrament,  or  induce  the  members  of  some  other 
pious  confraternity,  as,  e.  g.,  that  of  Our  Lady  of  Mount 
Carmel,  to  cooperate  with  him  in  carrying  out,  as  far  as  cir- 
cumstances permit,  what  is  prescribed  by  the  ritual. 

In  Catholic  countries  on  the  Continent,  the  members  of 
the  Confraternity  of  the  Blessed  Sacrament  undertake  this 
charitable  ofiice,  and  even  supply  themselves  whatever  is 
necessary  in  the  houses  of  the  poor.^  We  have  no  doubt 
that  in  Ireland  many  would  be  found  in  almost  every  parish, 
who,  if  asked,  would  willingly  do  the  same. 

*796.  Of  course,  cases  will  often  occur  in  which  the 
preparations  here  mentioned  must  be  dispensed  with,  either  from 
want  of  time,  or  from  the  impossibility  of  procuring  what  is 
required  in  the  place  where  the  sick  person  is  lying.  To 
meet  such  cases,  it  would  be  desirable  to  have  a small  box 
containing  all  the  requisites,  which  the  priest  could  bring 
with  him  or  send  before  him.  This  is  strongly  recommended 
by  the  first  Synod  of  Westminster^  to  priests  on  the  English 
mission.  We  have  seen  a box  of  this  kind,  not  larger  than 
a good-sized  duodecimo  volume,  constructed  so  as  to  contain 
a corporal,  a communion  cloth,  a vessel  for  ablution,  a purifi- 
cator,  two  wax-candles,  a crucifix,  and  a vessel  of  holy 
water. 

$ XII. — Ubi  vero  convenerint  qui  Eucharistiam  comitaturi  sunt, 
Sacerdos  indutus  superpelliceo  et  stola,  et,  si  haberi  potest,  pluvial!  albi 
colons,  Acolythis  seu  Clericis,  aut  etiam  Presbyteris  si  locus  feret,  super- 

’ Acta  Eccl.  Med.,  1.  c.  ® Vid.  supra,  n.  783. 

^ Baruff.,  n.  103.  Vid.  Acta  Eccl.  Med.,  11.  cc. 

Deer,  xviii.  12°. 


$xn.  799.] 


VESTMENTS  REQUIRED. 


331 


pelliceo  pariter  indutis  comitatus,  decenter,  et  de  more  acceptas  aliquot 
Particulas  consecratas,  vel  unam  tantum  (si  longius  aut  difficilius  iter 
sit  faciendum)  ponat  in  pxyide,  seu  parva  custodia,  quam  proprio  suo 
operculo  cooperit,  et  velum  sericum  superimponit ; ipse  vero  Sacerdos, 
imposito  sibi  prius  ab  utroque  humero  oblongo  velo  decenti,  utraque 
manu  accipiat  vas  cum  Sacramento,  et  deinde  umbellam  seu  baldachinum 
subeat,  nudo  capite  processui’us. 

797.  These  instructions  as  to  the  manner  of  carrying  the 
Blessed  Sacrament,  have  reference  for  the  most  part,  as  is 
evident,  to  those  solemn  processions  which  cannot  take  place 
with  ns.  We  shall  content  ourselves,  therefore,  with  noticing 
those  points  that  may  serve  in  some  way  to  guide  the  priest 
in  the  circumstances  in  which  he  is  placed  in  these  countries. 
In  the  first  place  he  is  supposed,  in  carrying  the  Blessed 
Sacrament,  to  be  vested  in  surplice  and  stole,  and  even,  if 
convenient,  a cope ; and  he  retains  these  vestments,  at  least 
the  surplice  and  stole,  in  administering  the  viaticum.  With 
us  the  priest  goes  to  the  house  of  the  sick  person  in  his 
ordinary  dress  j but  he  should  bring  with  him,  or  contrive  to 
send  before  him,  the  vestments  which  the  rubric  requires  him 
to  wear. 

*798.  St.  Liguori  says:  ^^Ministrare  (Eucharistiam),  sine 
^^stola  et  superpelliceo  communiter  censent  Doctores  esse 
mortale  ex  genere  suo  and  the  Sacred  Congregation, 
being  asked  whether  the  custom  prevailing  in  some  places  of 
administering  communion  to  the  sick  with  a stole  alone, 
super  vestem  communem,”  and  without  the  surplice,  might 
be  allowed,  answered;  Negative,  et  eliminata  consuetudine 
servetur  Ilitualis  llomani  prsescriptum.”^  Some  theologians 
go  so  far  as  to  say  that  the  priest  should  rather  permit  one  to 
die  without  the  viaticum,  than  administer  it  without  the  sacred 
vestments  prescribed  by  the  rubric.  But  it  is  more  commonly 
admitted  that,  in  case  of  necessity,  the  viaticum  may  be 
administered  without  any  sacred  vestments.^ 

*799.  The  color  of  the  stole  should  be  white,  as  is  plain 
from  the  nilnic,  and  this,  no  matter  on  what  day  the  Blessed 
Sacrament  is  brought  to  the  sick,  even  though  it  bo  Good 
Friday In  the  Ambrosian  rite  the  (X)lor  used  is  red.® 

* Lib.  vi.  n.  241.  ^ 16  Dec.  1826,  in  una  Gandaven.,  ad  1 Qiia>, 

siti  ii.  n.  462:i.  Vid.  Gardellini,  Annotat.  in  hoc.  decret. 

* Vid.  St.  Lig.,  1.  c.  Caval.,  tom.  iv.  cap.  v.  De  Com.  Infirm.,  in 
Deer.  vii.  n.  v. 

■* **  Sac.  Rit.  Cong.,  15  Maii,  1745,  in  Lxicana,  n.  4170. 

**  Act.  Eccl.  Mediol.,  pars  iv.  $ Ordo  Minist.  Each.  Sacram.  Infirmis, 

p.  447. 


332 


COMMUNION  OF  THE  SICK. 


[chap.  XIV. 


800.  The  Blessed  Sacrament  is  supposed  to  be  kept  in 
the  church,  where  consequently  the  priest  and  his  attendants 
meet  and  vest  as  here  prescribed.  The  priest  then  takes 
some  particles  out  of  the  pyxis  or  ciborium  in  the  tabernacle, 
and  puts  them  into  the  small  pyxis  or  ‘‘  custodia,”  which  is  to 
be  carefully  closed  and  covered  with  a silk  veil.  Besides  the 
large  pyxis  or  ciborium  which  is  kept  in  the  tabernacle,  there 
ought  to  be  in  every  parochial  church  a smaller  pyxis  for 
canying  the  Blessed  Sacrament  to  the  sick.^  The  custodia  ” 
here  mentioned  differs  in  form  from  the  pyxis,  and  is  used  as 
more  convenient  and  more  secure  when  the  journey  is  long,  or 
must  be  made  on  horseback.^  Baruflaldi^  and  Cavalieri^  seem 
to  suppose  that  the  silk  veil  which  the  rubric  directs  to  be 
placed  over  it,,  is  no  other  than  the  humeral  veil  which  the 
priest  puts  on  before  he  takes  the  Blessed  Sacrament  in  his 
hands  when  the  procession  is  starting.  The  rubiic,  however, 
appears  to  distinguish  them,  and  to  require  here  for  the 

pyxis”  or  custodia”  a small  veil,  such  as  is  prescribed  in 
a preceding  chapter.® 

The  priest,  having  taken  the  pyxis  in  his  hands,  covers  it 
with  the  extremities  of  the  humeral  veil,  and  carries  it  before 
his  breast,  the  left  hand  holding  the  nodus,”  and  the  right 
resting  on  the  lid,  at  the  same  time  keeping  over  it  the  ends 
of  the  veil.® 

*801.  In  these  countries  the  priest  is,  generally  speaking, 
permitted  to  keep  the  Blessed  Sacrament  in  his  house. ^ He 
would  do  well  to  have  the  small  pyxis  which  he  carries  to 
the  sick  always  in  readiness,  so  that  it  may  be  unnecessary 
for  him  to  transfer  any  particles  to  it  when  he  is  required  to 
attend  a call.  As  he  goes  in  his  ordinary  dress,  and  without 
attendants,  we  would  not  require  him  to  vest  in  order  to  take 
the  pyxis  out  of  the  tabernacle.  It  is  enough  that,  having 
opened  the  door,  he  genuflect  and  adore  the  Blessed  Sacra- 
ment. He  may  then  take  out  the  pyxis  and  fasten  it,  as 
directed  below.®  Should  it  be  necessary,  however,  to  transfer 
particles  from  a larger  pyxis  or  ciborium,  whether  in  his 
private  oratory  or  in  the  church,  we  think  he  ought  to  vest 


* Act.  Eccl.  Mediol.,  pars  i.  $ Quce  ad  SS.  Euch.  Sacram.  pertinent, 
pag.  110. 

Catal.,  cap.  iv.  § x.  n,  iv.  Baruff.,  n.  121.  Vid.  infra,  $ xiy. 

3 Loc.  cit.  ^ De  Com.  Inf.,  Deer.  vii.  n.  viii. 

^ Vid,  supra,  n.  601. 

® Vid.  Gavant.,  pars  iv.  tit.  viii.  De  Feria  V.  in  Ccena  Dom.,  rub.  9, 
lit.  (o).  7 Vid.  supra,  n.  598.  ® Infra,  $ xiv. 


^xm.  804.]  PROCESSION  FROM  THE  CHURCH. 


333 


in  sni-plice  and  stole,  for  nothing-  short  of  strict  necessity  could 
justify  liim  in  thus  handling  the  Blessed  Sacrament  without 
the  vestments  prescribed  by  the  rubric. 

$ XIII, — Praecedat  semper  Acolythus,  vel  alius  Minister  deferens 
laternam  (noctu  autein  hoc  Sacramentum  deferri  non  debet,  nisi  necessitas 
urgeat) ; sequantur  duo  Clerici,  vel  qui  illorum  vices  suppleant,  quorum 
alter  aquam  benedictam  cum  aspersorio,  et  bursam  cum  corporal!  quod 
Bupponendum  erit  vasculo  Sanctissimi  Sacrament!  super  mensa  in 
cubiculo  infirmi,  et  cum  linteolo  purificatorio  ad  digitos  Sacerdotis 
abstergendos ; alter  hunc  librum  Ritualem  deferat,  et  campanulam 
jugiter  pulset.  Succedant  deinde  deferentes  intorticia.  Postremo 
Sacerdos  Sacramentum  gestans  elevatum  ante  pectus  sub  umbella,  dicens 
Psalmum  Miserere,  et  alios  Psalmos  et  Cantica. 

802.  This  rubric  contains  the  instructions  regarding  the 
solemn  procession.  They  are  very  clear  and  very  minute. 
It  may  be  seen  that  great  pains  are  taken  to  have  the  Blessed 
Sacrament  always  accompanied  with  lights,  no  matter,  what 
be  the  state  of  the  weather.  Hence,  it  is  prescribed  that  a 
lantern  be  always  carried,  as  the  light  it  contains  is  protected 
from  the  wind,  and  will  serve  to  re-light  the  others  that  may 
happen  to  be  blown  out.^  And  although,  according  to  a 
decree  of  Benedict  XIII,^  there  should  be  four  lanterns,  two 
on  each  side  of  the  priest,  when  he  carries  the  Blessed  Sacra- 
ment outside  the  church,  the  lantern  here  prescribed  should 
still  be  carried  at  the  head  of  the  procession,  for  the  conven- 
ience of  lighting  the  torches  if  required.^ 

803.  The  Blessed  Sacrament  should  not  be  brought  to  the 
sick  at  night,  unless  in  case  of  necessity.  The  reason  assigned 
is,  because  it  cannot  then  be  carried  with  so  much  solemnity 
and  reverence."*  This  reason  does  not  apply  where,  as  in 
these  countries,  it  is  never  earned  to  the  sick  in  public 
procession.  At  all  events,  the  case  of  necessity — that  is, 
when  there  is  danger  that  the  person  might  otherwise  be 
unable  to  receive  the  viaticum — is  excepted.  We  have 
already  mentioned  another  case,  which,  though  not  strictly 
one  of  necessity,  may  be  regarded  as  an  exception.® 

*804.  It  remains  to  say  a word  about  the  way  of  providing, 
in  these  countries,  the  requisites  which  are  here  supposed  to 
be  carried  by  clerks  in  the  procession.  The  holy  water 
should  be  already  in  the  chamber  of  the  sick  person,  and  may 

^ BarufF.,  n.  131,  * Cone.  Rom.,  1725,  tit.  xv.  cap.  vii.  Labbe, 

tom.  xxi.  pag.  1876.  Catal.,  cap.  iv.  $ xi.  n.  ii. 

‘‘  Act.  Keel.  Mediol.,  Cone.  V.  $ Quee  ad  SS.  Euchar.  Sacram.  perti- 
nent, pag.  180.  Catal.,  1.  c.  BarufF.,  n.  133. 

® Vid.  supra,  n.  787. 


834 


COMMUNION  OF  THE  SICK. 


[chap,  XIV. 


be  placed  on  or  beside  the  table  before  mentioned.^  Even 
when  the  Blessed  Sacrament  is  brought  in  procession,  if  the 
priest  knows  that  there  is  holy  water  in  the  house  he  is  going 
to,  he  need  not  bring  any  with  him.^ 

A feather,  a little  brush,  or  something  similar,  may  be 
easily  found  in  the  house,  and  will  serve  as  an  aspersorium,” 
which,  as  BarulFaldi  observes,^  may  be  of  any  material. 

The  corporal  to  be  spread  out  under  the  pyxis  when  it  is 
placed  on  the  table,  must  be  brought  by  the  priest.  If  not 
carried  in  a box  with  the  other  requisites,^  it  is  usually  folded 
up,  and  with  it  a small  purificator,  in  the  case  which  contains 
the  pyxis. 

The  burse  in  which  the  corporal  is  carried  when  a procession 
is  fonned,  is,  of  course,  dispensed  with  ; so  also  is  the  bell,  the 
use  of  which  is  to  give  notice  to  the  people  along  the  way, 
that  they  may  adore  the  Blessed  Sacrament  as  it  passes. 

805.  The  priest  is  directed  to  say  the  psalm,  Miserere,' 
and  other  psalms  and  canticles.  In  processions,  the  Peniten- 
tial Psalms,  with  appropriate  hymns  and  canticles,  are  recited 
alternately  by  the  ecclesiastics.  This  was  ordered  by  several 
provincial  councils;  amongst  the  rest,  the  fifth  Council  of 
Milan,  under  St.  Charles.®  The  Miserere  is  the  only  psalm 
distinctly  prescribed ; but  the  other  Penitential  Psalms  are 
recommended  when  there  is  time,  and  with  them  the  canticles, 

BenediciteJ'^  “ 3IagnificaV^  etc.®  If  there  be  none  to  chant 
these,  or  recite  them  alternately  with  the  priest,  he  says  them 
himself  submissa  voce,”  and  the  rest  may  say  the  rosary,  the 
litanies,  or  other  prayers,  the  object  of  all  being  to  implore 
the  divine  mercy  for  the  sick.  In  reciting  the  litanies,  the 
response  should  be  ‘‘  Ora  pro  eo,”  or  Ora  pro  The 

priest,  reciting  alone,  may  say,  with  the  Miserere, any  other 
psalms  or  canticles,  as,  e.  g.,  the  “ BenediciusJ^  or  the  Magni- 
^^Jicat,^^  which  he  may  know  by  heart.® 

$ XIV. — Quod  si  longius  aut  difficilius  iter  obeundum  sit,  et  fortasse 
etiam  equitandum,  necesse  erit  vas,  in  quo  Sacramentum  defertur,  bursa 
decenter  ornata,  et  ad  collum  appensa,  apte  includere,  et  ita  ad  pectus 
alligare  atque  adstringere,  ut  neque  decidere,  neque  pyxide  excuti 
Sacramentum  queat. 

^ Supra,  n.  792.  Baruff.,  n,  136.  ® Loc.  cit.  n.  137. 

Vid.  supra,  n.  796.  ® Act.  Eccl,  Medial.,  pars  i.  Cone.  Prov. 

§ Quee  ad.  SS.  Euch.  pertinent,  pag.  180. 

® Baruff.,  n.  151,  et  seq.  Caval,,  De  Com.  Inf.,  Deer.  xi.  n.  iv. 

’ Caval.,  1.  c.  n.  v.  De  Herdt,  pars  vi.  n.  17,  i.  4to, 

® Catal.,  1.  c.  $ xii.  n.  vi.  De  Herdt,  1.  c. 


$ XIV.  808.]  WHEN  THE  WAY  IS  LONG  OR  DIFFICULT.  335 


*806.  In  country  parishes  in  Ireland,  the  priest  must  go  a 
considerable  distance,  and  is  very  often  obliged  to  ride  to  the 
houses  of  the  sick.  He  must  carefully  attend,  therefore,  to 
what  is  here  prescribed  by  the  rubric  for  the  greater  security 
of  the  Blessed  Sacrament  in  such  circumstances.  The 
“ bursa  ” here  mentioned  is  different  from  that  referred  to  in 
the  preceding  rubric,  which  is  for  holding  the  corporal.  This 
is  generally  a kind  of  loose  bag,  of  a suitable  size  and  shape, 
for  holding  the  pyxis.^ 

It  should  be  securely  closed  and  fastened  round  the  neck 
by  a cord  or  chain,  so  as  to  prevent  the  danger  of  the  pyxis 
falling,  or  of  any  of  the  particles  being  shaken  out.  The 
pyxis,  or  custodia,  is  sometimes  provided  with  a handle  or 
hook,  to  which  the  chain  may  be  attached  j and  in  this  way  it 
is  more  secure  than  when  merely  the  “ bursa  ” containing  it  is 
fastened  to  the  neck.  A leathern  case,  lined  with  silk,  may 
be  used  as  the  ‘‘  bursa,’^  and  many  prefer  it  to  the  loose  bag, 
as  being  a better  protection  to  the  pyxis. 

*807.  Whatever  it  be  made  of,  it  should  not  be  permitted 
to  hang  loosely  from  the  neck,  but  be  made  fast  on  the  breast, 
as  the  rabric  here  directs,  so  as  to  prevent  the  danger  of  the 
pyxis  falling,  or  of  the  Blessed  Sacrament  being  shaken  out. 
This  may  be  done,  as  the  words  of  the  mbric — alligare,” 
“ adstringere  ” — would  seem  to  suggest,  by  means  of  strings 
attached  to  the  case  or  bm'sa.”  In  our  first  edition  we  said 
that  it  might  be  done  also  by  putting  the  pyxis  with  its 
covering  into  a pocket  made  in  the  vest  for  this  purpose,  and 
used  for  no  other.  But  the  Sacred  Congregation  of  Rites, 
referring  to  this  matter,  requires  that,  when  the  Blessed 
Eucharist  is  earned  privately,  what  the  Rubric  prescribes  be 
observed  in  every  particular — In  hoc  casu  adarnussim 
servetur  quod  prsescribit  Rubrica.”^ 

$ XV. — Ingrediens  vero  locum  ubi  jacet  infirmus,  dicat : Pax  huic 

domini,  etc. 

*808.  The  salutation  here  prescribed  in  the  ritual  is  that 
which  our  Lord  Himself  prescribed  in  His  instructions  to  the 
seventy-two  disciples : Into  whatsoever  house  you  enter, 
“ first  say,  ‘ Peace  be  to  this  house.'  The  priest  is,  in  nearly 
every  case,  directed  to  use  these  words  on  his  first  entrance 
into  any  house  or  place  where  he  is  about  to  perform  a duty 


' BarufF.,  n.  157. 
3 Luke,  X.  5. 


2 Decretum  " prefixed  to  this  volume. 


336 


COMMUNION  OF  THE  SICK. 


[chap.  XIV. 


of  his  sacred  ministry.  But  should  he  perform  several  dis- 
tinct duties  before  leaving — should  he,  e.  g.,  administer  the 
Viaticum  and  Extreme  Unction,  and  give  the  benediction 
“ in  articulo  mortis,’^  as  very  often  happens — he  is  not  re- 
quired to  repeat  the  words  at  the  commencement  of  each. 
The  ritual  gives  them,  it  is  true,  but  the  ritual  clearly 
supposes  that  the  functions  take  place  separately,  and  that 
the  priest  comes  to  the  house  for  each.^ 

$ XVL — Turn  depositum  Sacramentum  super  mensa,  supposito 
corporali,  genuflexus  adorat,  omnibus  in  genua  procumbentibus  ; et  mox 
accepta  aqua  benedicta,  aspergit  infirnmin,  et  cubiculura,  dicens  Anti- 
phonam : Asperges  me,  etc.,  et  primum  versum  Psalmi,  Miserere  mei, 
Deus,  cum  Gloria  Patri,  etc. 

Deinde  repetitur  Antiphona:  Asperges  me,  etc. 

Postea:  V Adjutorium  nostrum,  qIc. 

809.  Having  entered  the  chamber  with  the  preceding  salu- 
tation, he  places  the  Blessed  Sacrament  on  the  table,  on 
which  he  has  been  careful  first  to  spread  out  the  corporal,  for 
the  pyxis  should  be  laid  down  nowhere,  if  possible,  without 
a corporal  under  it.^  Then  the  priest,  and  all  who  are  present, 
adore  the  Blessed  Sacrament,  genuflecting  on  both  knees, 
according  to  BaruffaldP  and  Catalan!  but  Cavalieri®  thinks 
the  priest  should  genuflect  only  on  one  knee. 

810.  He  sprinkles  the  holy  water  on  the  sick  person  in  the 
form  of  a cross.®  The  rubric  prescribes  this  in  similar 
circumstances  elsewhere,  from  which  it  is  inferred  that  here 
also  the  sprinkling  should  be  in  the  form  of  a cross.”^  Stand- 
ing as  nearly  as  possible  opposite  to  the  sick  person,  but  so 
as  not  to  turn  his  back  to  the  Blessed  Sacrament,  he  sprinkles 
the  w’ater  first  in  the  centre,  i.  e.,  in  front  of  himself,  then  on 
his  (own)  left,  then  on  his  (own)  right,  thus  forming  the  cross 
with  the  water  over  the  sick  person.®  He  then  sprinkles 
some  around  him,  on  the  floors  or  walls  cf  the  chamber,  and 
on  those  who  are  present,  taking  care  that  none  may  fall 
on  the  pyxis,®  and  saying,  while  he  sprinkles,  the  antiphon, 

Asperges  me,”  etc.,  as  directed  by  the  rubric. 


^ Vid.  Revue  Th^ologique,  1856,  ire  S4rie,  pag.  615. 

* Sac.  Rit.  Cong.,  27  Feb.  1847,  in  Cong.  Cler.  Beg.  S.  Crucis,  n. 
5068.  Vid.  supra,  n.  664. 

3 Tit.  xxvi.  n.  160.  * Tit.  iv.  cap.  iv.  $ xiii.  n.  ii. 

® De  Com.  Infirmorum,  Deer.  xi.  n.  vii. 

® De  Herdt,  pars  vi.  n.  17,  i.  8°. 

’ Vid.  Cavalieri,  De  Agone  Infirm.,  Deer.  ii.  n.  xi. 

® Vid  infra,  chap.  xvi.  $ v.  in  fine.  ® De  Herdt,  1.  c. 


§ XVII.  81-^.] 


PREVIOUS  CONFESSION. 


337 


In  the  ordinary  aspersion  before  mass,  the  antiplion  during 
Paschal  time  is,  Vidi  aquam  egredieniemj'  etc.^  But  the 
Sacred  Congi’egation  decided  that,  in  administering  the  viati- 
cum, no  change  should  be  made,  so  that  the  antiphon, 
“ AspergeSj’’  etc.,  and  the  first  verse  of  the  Psalm,  MiserereJ^ 
are  to  be  used  at  all  times.^ 

811.  While  saying  Adjuiorium  nostrumj’’  etc.,  he  makes 
on  himself  the  sign  of  the  cross.  This  is  not  prescribed  by 
any  rubric  of  the  ritual,  as  it  is  by  the  rubric  of  the  Missal 
at  the  commencement  of  mass.^  Nor  is  it  mentioned  by  any 
of  the  commentators  we  have  seen.  But  in  treating  of  the 
general  rubrics,  given  hereafter  in  the  ritual,  to  be  observed 
in  benedictions,  many  authors  distinctly  say  that  the  priest 
signs  himself  in  pronouncing  these  words.^  Thus,  then, 
although  it  does  not  appear  that  he  is  bound,  he  is  certainly 
recommended,  to  do  so  here,  since  the  present  ceremony,  as  far 
as  the  prayer,  Exaudi  nos,^  etc.,  inclusive,  is  like  that  which 
is  assigned  for  the  Benedictio  Domorum  ” in  another  part 
of  the  ritual.  At  all  events,  there  is  a general  custom  in 
favor  of  his  making  the  sign  of  the  cross  on  himself  at  these 
words.®  The  proper  way  of  making  it  is  to  put  the  hand  to 
the  forehead  at  Adjutorium to  the  breast,  at  nostrum 
to  the  left  shoulder,  at  in  nomine ; ” and  to  the  right,  at 
Bominiy^ 

^ XVTI. — His  (lictis,  accedat  ad  infirmum,  ut  cognoscat  num  sit  bene 
dispositus  ad  accipienduni  sacrum  Viaticum,  et  utrum  velit  aliqua  pec- 
cata  confiteri  ; et  ilium  audiat,  atque  absolvat:  quamvis  prius  deberet 
esse  rite  coiifessus,  nisi  necessitas  aliter  urgeat. 

*812.  As  a general  rule,  the  Blessed  Sacrament  is  not  to 
be  brought  to  the  sick  person  until  he  has  been  previously 
visited  by  the  priest,  and  has  made  his  confession,  because  he 
might  not  be  in  a condition  to  receive  communion,  or  even  to 
be  absolved,  on  tlie  first  visit  of  the  priest.'^  If  the  case  be 
urgent,  however,  and  the  distance  considerable,  the  priest  may 
bring  it  with  him  on  his  first  visit.  In  Ireland,  and  other 
countries  where  it  cannot  be  carried  in  procession,  he  usually 

‘ Rub.  MisHalis,  “ De  Benedictione  Aquce" 

* 11  Feb.  170*2,  in  Leiden.,  ad  7,  n.  3614. 

^ liitus  Servandus,  etc.,  $ iii.  n.  7. 

■*  St.  Carol.,  Act.  Eccl.  Medial.,  para  iv.  Instruct,  gener.  pro  Benedic- 
tionifjus,  pag.  46*2.  Catal.,  vol.  ii.  tit.  viii.  cap.  i.  $ iv.  Do  Herdt, 
pars  V,  n.  37,  vii.  5°. 

® Cfr.  Revue  Th6ologique,  loc.  cit.  pag.  616. 

® Merati,  pars  ii.  tit.  iii.  n.  xvi.  ’’  Vid.  supra,  n.  768. 


338 


COMMUNION  OF  THE  SICK. 


[chap.  xtv. 


does  so  whenever  he  gets  a sick  call.  In  such  circumstances, 
before  he  takes  the  pyxis  out  of  its  covering,  or  lets  it  be 
known  that  he  has  it  with  him,  he  takes  care  to  hear  the 
personas  confession,  and  thus  be  able  to  decide  whether  he 
should  administer  the  viaticum. 

But  even  though  he  may  have  made  a previous  visit,  and 
heard  the  confession,  he  should  not  administer  the  viaticum 
until  he  has  given  an  opportunity  of  confessing  again  if  the 
person  desires  it.  Tlie  sick  man’s  conscience  may  be  still 
burdened  with  some  sin,  which  he  previously  concealed  or 
forgot,  and  which  he  now  wishes  to  confess.  Besides,  by 
approaching  for  this  purpose,  the  priest  has  also  an  opportunity 
of  ascertaining  whether  the  sick  person  be  in  a physical 
condition  to  receive,  for  even  a few  hours  may  have  produced 
a notable  change  in  this  respect.’ 

*813.  If,  in  these  circumstances,  he  has  a long  confession 
to  make,  and  if  there  be  reason  to  fear  that,  by  a tedious 
confession  just  then,  he  may  incur  grave  suspicions  injurious  to 
his  character,  or  that,  after  making  it,  he  may  not  have  time, 
or  may  be  unable,  to  receive  the  viaticum,  the  priest  should 
be  satisfied  with  hearing  a few  sins.  He  can  then  absolve, 
reminding  him  of  the  obligation  of  completing  the  confession, 
should  he  be  afterwards  able.^  The  words  of  the  rubric, 

nisi  necessitas  aliter  urgeat,”  imply,  according  to  Baruft'aldi^ 
and  Cavalieri,^  that  in  such  circumstances  the  priest  need  not 
hear  the  entire  confession. 

The  penance  to  be  imposed  should  be  very  light : a 
short  prayer,  a single  ejaculation,  an  act  of  resignation  made 
mentally  would  suffice,  with  a general  exhortation  to  submit 
patiently  to  his  present  sufferings,  and  to  do  penance  if  he 
recovers.® 

§ XVIII. — Postea  facta  de  more  Confessione  general!,  sive  ab  infirmo, 
sive  ejus  nomine  ab  alio,  Sacerdos  dicit:  Misereatur,  etc.,  Indulgentiam, 
etc. 

*814.  The  priest  then  goes  to  the  table  where  the  Blessed 
Sacrament  is  placed  (or  where  he  now  places  it®),  and  having 
genuflected,  uncovers  the  pyxis.  Meantime  the  communion 
cloth  should  be  adjusted  under  the  chin,  and  the  stole,  if  the 
person  be  a priest,  around  the  neck.’’’  The  Confiteor”  is 

^ Vid.  Baruff.,  n.  162,  et  seq.  Caval.,  De  Com.  Inf.,  Deer.  xi.  n.  ix. 
et  X.  2 Lig.,  lib.  vi.  n.  260,  in  parenth.  Caval.,  1.  c. 

3 Loc.  cit.  n.  167.  ■*  Loc.  cit. 

^ St.  Lig.,  n.  507,  ii.  ^ Supra,  n.  812.  ’’  Baruff.,  n.  206. 


$ XIX.  816.]  ^^DOMINE,  NON  SUM  DlGNUS/’  ETC. 


339 


said  as  is  prescribed  for  the  ordinary  communion  in  the  church. 
It  is  to  be  said  by  the  sick  person,  if  he  be  able  j if  not,  it  is 
to  be  said  in  his  name  by  the  clerk  or  minister  in  attendance, 
or  by  any  one  present  5 or  if  there  be  no  one  else,  by  the 
priest  himself.^ 

*81/).  After  the  “ Conjiteor^^  the  priest  again  genuflects, 
and  turns  towards  the  sick  person,  taking  care,  however,  not 
to  turn  his  back  to  the  Blessed  Sacrament.  In  this  position  he 
says  MisereaturJ’’  etc.,  IndulgentiamJ’’  etc.,  using  the  words 
in  the  singular,  but  observing  the  very  same 
ceremonies  as  before  directed  for  communion  in  the  church.^ 
The  text  of  the  Roman  ritual  has  simply  Miser eahir^^ 

etc.,  “ Indulgentiam,’’  etc.,  and  does  not,  therefore,  expressly 
prescribe  the  use  of  tui/’  tuis,’’  in  the  singular ; on  the 
contrary,  it  seems  rather  to  imply  that  the  form  should  be 
‘‘  vestri”'  vestris”  in  the  plural,  as  this  is  the  fonn  given  in 
full  before  for  communion  in  the  church,  and  to  be  used, 
according  to  all,  even  when  there  is  but  one  communicant.^ 

To  this,  however,  it  may  be  replied,  that  the  Conjiteor  ” 
is  there  expressly  directed  to  be  said  nomine  populi,^^ 
whereas  here  it  is  to  be  said  ab  infirnio  sive  ejus  nomine  ab 

alio,”  and  that,  therefore,  the  MisereaturJ''  etc.,  should  be 
directed  in  the  foimer  case  to  the  people,  and  in  the  latter  to 
the  sick  person  alone.  But,  at  all  events,  the  commentators 
are  unanimous  in  teaching  that  the  form  here  should  be  in 
the  singular.'*  The  most  probable  reason  for  using  the  singu- 
lar is,  according  to  Cavalieri,®  that  the  Church  wishes  our 
prayers  on  this  occasion  to  be  offered  specially  on  behalf  of 
the  sick  person,  just  as  in  reciting  the  litanies  for  the  dying, 
we  are  directed  by  the  ritual  to  say  in  the  singular,  “ Ora  pro 
eo  (ea),”  and  to  suggest  to  the  dying  pers(»n  the  prayer,  Sancta 

Maria,  ora  pro  me,”  etc.,  although,  in  other  circumstances,  one 
reciting  these,  even  when  alone,  would  say  Ora  pro  nobis.^’ 

$ XIX. — Delude  facta  genuflexione,  accipit  Sacramentuin  de  vasculo, 
atque  illud  elevans  ostendit  infirmo,  dicens  : Ecce  Agnus  Dei,  etc.,  et 
more  solito  ter  dicat : Domine,  non  sum  dignus,  etc. 

Et  infirmus  siraul  cum  Sacerdote  dicat  eadein  verba,  saltern  semel, 
submissa  voce. 

*816.  He  then  turns  to  the  Blessed  Sacrament,  and  again 
genuflects  j and  holding  the  pyxis  in  his  left  hand,  he  takes 

> Vid.  De  Herdt,  n.  22,  5°.  a Cliap.  xii.  $ iii. 

® Supra,  n.  6()8. 

* Baruff.,  n.  170.  Caval.,  cap.  v.  in  Deer.  xi.  n.  xi.  De  Ilerdt, 
pars  vi.  n.  17,  10^.  ^ 


340 


COMMUNION  OF  THE  SICK. 


[chap.  xrv. 


the  host,  and  holds  it  with  the  thumb  and  index  of  his  right, 
proceeding  exactly  as  directed  before,^  except  that  here  he 
turns  towards  the  sick  person,^  while  saying  Ecce  Agnus^’’ 
etc.  He  is  required  to  let  him  see  the  host,  and  it  is  plain, 
therefore,  that  he  should  turn  towards  him,  no  matter  what 
be  the  position  of  the  table,  which,  however,  should,  if  possi- 
ble, be  placed  so  that  the  crucifix  on  the  centre  of  it  could  be 
easily  seen  by  the  sick  person. 

*817.  It  is  here  directed  that  the  Domine,  non  sum 

dignusj''  etc.,  be  said  by  the  sick  person  at  the  same  time 
with  the  priest,  at  least  that  it  be  said  once  by  him,  but  in  a 
low  tone.  He  should  be  previously  instructed  to  do  this. 
The  priest  could  remind  him  of  it  in  the  little  exhortation 
which  he  ought  to  address  to  him  immediately  before  uncover- 
ing the  pyxis.  If  he  cannot  say  it  in  Latin,  he  may  say  it 
in  the  vernacular,  but  the  priest  is  not  at  liberty  to  repeat  it 
in  the  vernacular,  just  before  presenting  the  host,  by  way  of 
suggesting  it  to  him  at  that  moment.^ 

$ XX. — Turn  Sacerdos  dans  infirmo  Eucharistiam,  dicat : Accipe 
frater  (vel  soror),  Viaticum,  etc. 

*818.  This  is  the  form  to  be  used  whenever  the  Blessed 
Sacrament  is  administered  “ per  modum  viatici.”  And  we 
have  seen  under  a preceding  rubric,"^  that  it  is  to  be  so  ad- 
ministered, whenever  it  is  probable  that  the  person  will  be 
unable  to  receive  again. 

According  to  Clericati,^  BaruflPaldi,®  and  others,  this  formula, 
being  prescribed  by  the  Church,  has  a certain  efficacy  at- 
tached to  it,  and,  therefore,  should  always  be  used  when  the 
Eucharist  is  given  as  the  viaticum.  According  to  St. 
Liguori,  however,  the  rubric  does  not  bind  sub  gravi,  and  the 
substitution  of  the  words,  “ Corpus  Domini^’’  etc.,  would  not 
exceed  a venial  sin.  And  hence,  if  *\ie  sick  person  would  be 
greatly  distressed  by  hearing  the  words  Accipe/’  etc.,  the 
priest  would  be  justified  in  omitting  them,  and  using  the 
ordinary  foim,  Corpus,’^  etc.’’^  The  case  must  be  a very  rare 
one  in  which  it  would  be  found  necessary  or  expedient  to  act 
on  this  decision ; for,  as  has  been  before  stated,®  the  priest  is, 
at  least  generally  speaking,  bound  to  give  him  notice  of  his 
danger,  and  cannot,  therefore,  be  justified  in  departing  from 

* Supra,  chap.  xii.  $ iv.  ^ Caval.,  1.  c.  n.  xii. 

® Vid.  supra,  n.  672.  * Supra,  $ iv. 

® De  Eucharistia,  Decis.  xix.  n.  12.  ® Tit.  xxvi.  n.  173. 

’’  Lib.  vi.  n.  285,  Dub.  4.  ® Supra,  n.  771. 


« XXII.  822.]  12^  VERY  URGENT  NECESSITY. 


341 


the  rubric  to  conceal  that  danger,  or  avoid  any  allusion  to  it 
in  administering  the  sacrament.  We  may,  however,  conceive 
a case  in  which  the  person  is  in  the  state  of  gi’ace,  and,  there- 
fore, not  unprepared  for  death,  however  suddenly  it  may 
come,  while,  at  the  same  time,  liis  danger  would  be  notably 
aggravated  by  any  warning  of  it.  In  such  a case  the  decision 
might  be  acted  on,  but  hardly,  we  think,  in  any  other. 

§ XXI. — Si  vero  communio  non  datur  per  modum  Viatici,  dicat  more 
ordinario  : Corpus  Domini, -etc. 

*819.  If  the  communion  be  not  administered  per  modum 

viatici,’^  the  ordinary  form,  Corpus  Domini^''  etc.,  is  used. 
This,  taken  in  connection  with  the  preceding  rubric,  shows 
plainly  that  to  administer  the  Eucharist  pro  viatico,”  per 
“ modum  viatici,’’  etc.,  is  understood  to  imply  the  use  of  the 
form,  ‘‘^  Accipe  f rater etc.  The  expressions  are  used 
constantly  in  this  sense.^ 

*820.  The  change  here  marked  is  the  only  one  mentioned 
in  the  ritual,  for  the  case  in  which  the  sick  communicate  in 
the  ordinary  way.  According  to  Cavalieri,^  Misereatur 
“ vestriy^  etc.,  is  to  be  said,  and  not,  as  in  giving  the  viaticum, 

Misereaiur  tui,^  etc.  But  the  other  prayers  and  ceremonies 
prescribed  in  this  chapter  are  to  remain  unaltered.^ 

$ XXII. — Quod  si  mors  immineat,  et  periculum  sit  in  mora,  tunc 
dicto  Misereatur,  etc.,  praedictis  precibus  omnibus  vel  ex  parte  omissis, 
ei  statim  Viaticum  praebeatur. 

*821.  If  there  be  reason  to  fear  that  the  sick  person  would 
be  unable  to  receive  the  sacrament  unless  it  be  administered 
immediately,  and  without  waiting  to  say  the  preceding 
prayers,  short  as  they  are,  the  rubric  here  directs  that  the 
prayers  be  omitted,  in  wlmle  or  in  part,  as  may  be  judged 
necessary,  and  the  viaticum  be  given  at  once  The  words 
a}ipear  to  imply  that  in  no  case  should  the  Misereatur, 
etc.,  be  omitted ; but  there  is  no  doubt  that,  in  urgent 
necessity,  whatever  precedes  the  administration  of  the  host 
may  be  omitted  j'*  nor  are  the  prayers  thus  omitted  to  be 
afterwards  supplied.* 

822.  It  might  seem  that  such  a case  can  hardly  occur  in 
practice;  for  if  the  priest  believes  that  death  is  so  very 

* Vid.  supra,  ^ iv.  et  ^ v.  ^ Cap.  v.  Deer.  xi.  n.  xi. 

3 Vid.  De  Ilerdt,  pars  vi.  ii.  17,  ii. 

* Caval.,  De  Communione  Infirmorum,  Deer.  xi.  ii.  xv.  De  Herdt, 

n.  17,  13°.  ^ De  Ilerdt,  ibid. 


344 


COMMUNION  OF  THE  SICK. 


[chap.  XIV. 


convenient  to  act  on  it,  if  there  be  no  fire  into  whicii  the 
ablution  could  be  thrown.  We  would  add,  that  if  the 
purificator  has  been  used  before,  it  should  not  be  dipped  into 
the  vessel,  but  a part  should  be  moistened  by  carefully  pouring 
a little  water  on  it. 

$ XXIV. — Deinde  dicat : Domintts  vobiscum,,  etc. 

827.  According  to  some,  Dominus  vcbiscum  should  here 
be  omitted,  unless  when  only  a single  particle  has  been 
brought  in  the  pyxis.^  Cavalieri  lays  it  down  as  a general 
ride,  that  it  should  be  omitted  whenever  benediction  of  the 
Blessed  Sacrament  immediately  follows,  as  it  does  here,  and 
again  after  returning  to  the  church.^  Gavdellini^  and  De 
Herdt^  also  adopt  the  same  view.  But  the  Sacred  Congrega- 
tion, being  consulted  on  the  question,  replied  that  the  ritual 
is  to  be  strictly  followed.^ 

The  clerk  or  attendant  should  give  the  response,  and  also 
say  “ Ame7i/’  at  the  close  of  the  prayer. 

$ XXV. — His  expletis,  si  altera  particula  Sacramenti  superfuerit 
(superesse  autem  semper  debet,  prseterquam  in  casu  jam  dieto),  genn- 
Hectit,  surgit,  et  accipiens  vas  cum  Sacramento,  facit  cum  eo  signum 
Crucis  super  infirmum,  nihil  dicens,  et  reverenter  illud  deferens,  ordine 
quo  venerat,  revertiturad  Ecclesiam  dicendoPsalmum  Laudate  Dominum 
dt  ccelis,  etc,,  et  alios  Psalmos  et  Hymnos,  prout  tempos  feret. 

828.  In  countries  where  it  is  possible  to  carry  the  Blessed 
Sacrament  in  procession,  as  prescribed  in  the  preceding  rubrics, 
there  should  be  at  least  two  consecrated  particles  in  the  pyxis, 
so  that  at  least  one  may  remain  after  the  communion  of  the 
sick,  to  be  carried  in  procession  back  to  the  church,  as  it  was 
carried  from  it.  The  case  of  exception  has  been  mentioned 
before,®  and  is  again  noticed  with  the  directions  to  be  followed 
when  it  occurs.’’^ 

According  to  the  general  rule,  the  priest,  having  said 
the  prayer,  “ Domme  sanctey^  etc.,  puts  on  the  humeral  veil, 
genuflects,  and  having  taken  the  pyxis,  and  covered  it  with 
the  extremities  of  the  veil,  in  the  manner  before  directed,® 
turns  to  the  sick  person,  and  makes  over  him  the  sign  of  the 
cross  in  this  manner : — Pie  first  raises  the  pyxis  to  tlie  height 
of  his  eyes,  then  lowers  it  under  his  breast,  raises  it  again  in 

^ Caval.,  1.  c.  u,  xvii.  De  Herdt,  1.  c.  18^. 

^ Vol.  iv.  cap.  ix.  in  Deer.  iii.  n.  iv. 

^ Comment,  ad  Instr.  Clement.,  $ xxxi.  n.  6 et  7.  Loc.  cit. 

® 24  Sept.  1842,  in  una  3»i  Ord.  Sti.  Franc.,  ad  3,  n.  4947.  Vid. 
supra,  n.  695.  ^ Supra,  $ xii.  ^ Infra,  $ xxix. 

^ Baruff’.,  n.  183.  Caval.,  cap.  v.  Deer.  xi.  n.  xviii. 


$ XXVI.  831.]  BENEDICTION  WITH  THE  PYXIS. 


345 


the  same  vertical  line,  to  the  height  of  his  shoulders,  and  then 
crosses  this  line  by  moving  it  horizontally,  first  towards  his 
left  shoulder,  and  then  towards  his  right.  This  is  the  way 
of  forming  the  cross  in  giving  Benediction  of  the  Blessed 
Sacrament,  whether  in  the  remonstrance^  or  in  the  pyxis.^ 
But  here,  after  moving  the  pyxis  to  his  right,  he  does  not 
complete  the  circle  as  he  does  in  giving  benediction  at  the 
altar,^  but  brings  it  back  before  his  breast  to  the  position  in 
which  he  should  hold  it  in  the  procession. 

While  giving  the  benediction,  he  says  nothing,  according 
to  the  present  rubric,  and  this  is  to  be  always  observed  in  the 
act  of  giving  benediction  with  the  Blessed  Sacrament.^ 

829.  The  procession  is  now  formed  as  before,  and  he 
carries  it  back  to  the  church  in  the  same  manner  as  he  caivied 
it  from  it.®  The  prayers  and  canticles  prescribed  on  leaving 
the  church,  are  directed  to  implore  the  divine  mercy  in  favor 
of  the  sick  to  whom  the  Blessed  Sacrament  is  carried.® 
Those  here  prescribed  on  returning  are  different,  being  recited 
in  praise  and  thanksgiving  for  the  immense  favor  conferred.’^ 
The  Laudate  Dominum  de  ccelis,’’  etc.,  is  the  only  one 
expressly  mentioned  here,  as  the  Miserere^’’  etc.,  is  the  only 
one  expressly  mentioned  before  but  not  only  the  two  psalms 
which  are  usually  joined  with  it,  but  the  other  psalms  of  lauds 
may  be  added,  and  with  them  the  canticles,  Benedicite^’  and 

Benedictus”  Siwd  the  hymns,  “ Te  Deum,^’  Pange  lingua,^’ 
etc.,  according  to  the  circumstances  of  time,  distance,  etc.® 

830.  The  rubric  supposes  a priest,  when  carrying  the 
Blessed  Sacrament,  never  to  be  alone.  The  Sacred  Congre- 
gation would  require  him,  even  when  on  horseback,  to  have, 
if  possible,  at  least  one  attendant  bearing  a light.*®  But  in 
Ireland,  and  other  countries  similarly  circumstanced,  he  is 
often  without  any  one  to  accompany  him,  and,  in  this  case,  he 
would  do  well  to  recite  such  of  those  psalms  and  canticles  as 
he  knows  by  heait.** 

$ XXVI. — Cum  perv’enerit  ad  Ecclesiam,  ponit  Sacramentum  super 
Altare,  adorat,  deinde  dicit : Partem  dc  ccelo,  etc. 

* Baldeschi,  Esposizione,  etc.,  tom.  iv.  Appendice  i.  art.  vii.  n.  58.  Sjn. 
Thurl.,  Appendice  ii. 

2 Baldeschi,  Aj)pendice  ii.  n.  .5. 

3 Baldesclii.  Synod.  Tliurl.,  11.  cc.  * Caval.,  1.  c.  Baruff.,  n.  189. 

* Baruff.,  n.  193.  **  Supra,  n.  H05. 

^ Baruff.,  n.  194.  Catal.,  1.  c.  n.  xix.  ^ Suf)ra,  $ xiii. 

^ Baruff.,  1.  c.  Caval.,  1.  c.  Catal.,  tit.  iv.  cap.  iv.  xxi.  n.  ii. 

23  Maii,  1840,  liisinian.,  n.  5030.  “ Vid.  suj)i  a,  n.  580. 


346 


COMMUNION  OF  THE  SICK. 


[chap.  XIV. 


831.  Having  returned  to  the  cburcii,  he  ascends  the  altar, 
spreads  the  corporal  on  the  centre,  and  places  the  pyxis  on  it. 
He  then  genuflects  and  descends  to  the  lowest  step,  on  which 
he  kneels  in  adoration,  still  retaining  the  humeral  veil,  and 
keeping  his  hands  joined  before  his  breast,  until  all  the  people 
have  entered  the  church.^  He  then  rises  and  says  the  versicle, 
^^Panem  de  codoj’’  etc.  In  some  places,  according  to  Cavalieri^ 
and  Baruffaldi,^  Tantiim  ergo^^  etc.,  is  previously  sung  j but 
Cavalieri  shows  that  the  custom  is  unauthorized  and  opposed 
to  the  rubric,  which  makes  no  mention  of  it,  as  it  does  on  the 
return  of  the  procession  of  Corpus  Christi,  but  directs  the 
versicle  to  be  said  at  once  after  the  adoration.^  We  have 
before  seen  that  Dominus  vdbiscum^^  is  to  be  said,  as  marked 
in  the  ritual.® 

$ XXVII. — Deinde  annuntiat  Indulgentias  a Sammis  Pontificibas 
concessas  Sanctissimum  Sacramentum  comitantibus. 

832.  Having  finished  the  prayer,  he  genuflects,  and  turn- 

ing to  the  people,  but  taking  care  not  to  turn  his  back  to  the 
pyxis,  he  announces  the  indulgences  granted  to  those  who  ac- 
company the  Blessed  Sacrament.  These  are  : 1®  An  indul- 

gence  of  seven  years  and  seven  quarantines  to  those  who  ac- 
company  it  with  a lighted  taper,  or  any  other  light.  2®  An 
indulgence  of  five  years  and  five  quarantines  to  those  who 
accompany  it  without  a light.  3®  An  indulgence  of  three 
years  and  three  quarantines  to  those  who,  being  lawfully 
“hindered  from  going  themselves,  send  some  one  in  their 
“ stead  to  carry  a light  in  attendance  upon  the  Holy  Viaticum. 
“ 4®  An  indulgence  of  one  hundred  days  to  those  who  cannot 
“ go  themselves  with  the  Blessed  Sacrament,  provided  they 
“ say  one  ^ Pater  Noster  ’ and  one  ‘ Ave  Maria’  for  the  inten- 
“ tion  of  the  Pope,  when  they  see  it  carried  to  the  sick.”® 

It  is  not  necessary  for  the  priest  to  mention  all  these  in 
detail.  It  is  enough  for  him  to  announce  them  in  general 
terms,  saying  that  all  who  accompanied  the  Blessed  Sacrament 
with  the  proper  dispositions,  have  gained  the  indulgences 
granted  by  the  Pontiffs.'^ 

§ XXVIII. — Postea  cum  Sacramento  in  pyxide  velo  cooperta  facial 
signum  Crucis  super  populum,  nihil  dicens.  Postremo  illud  in  loco  suo 
reponat. 

^ Baruff.,  n.  195.  Caval.,  cap.  v.  Deer.  xii.  n.  i.  De  Herdt,  n.  17, 
i.  IS'-'.  2 3 Lqc.  cit.  ■*  Caval.,  1.  c.  ® Supra,  n.  827. 

® “ The  Raccolta,’’  authorized  translation,  n.  51.  Cfr.  Bouvier,  Traite 
des  Indulgences,  ii“ie  par.  chap.  x.  $ ix. 

Baruff.,  n.  200.  Caval.,  1.  c.  n.  iii.  De  Herdt,  n.  17,  i.  18°. 


§ XXIX.  835.]  ONLY  ONE  PARTICLE  BROUGHT. 


347 


833.  Having  announced  tlie  indulgences,  he  genuflects  on 
the  lowest  step,  and  ascends  to  the  predella,  where  he  again 
genuflects,  and  taking  the  pyxis,  which  he  covers  with  the 
humeral  veil,^  he  gives  the  benediction,  making  the  sign  of 
the  cross  in  the  manner  before  explained.^  On  this  occasion, 
however,  after  moving  the  pyxis  from  the  left  to  the  right 
shoulder,  he  immediately  turns  to  the  altar,  and  (carefully 
withdrawing  the  extremities  of  the  humeral  veil)  places  it  on 
the  corporal,  and  then  puts  it  into  the  tabernacle,  genuflect- 
ing as  before  directed.^  No  genuflections  are  here  expressly 
prescribed  by  the  rubric,  but  there  can  be  no  doubt  that  they 
are  understood,  and  they  are  directed  to  be  made  as  a matter 
of  course  by  all  the  commentators."^ 

In  addition  to  the  two  benedictions  prescribed  by  the  ritual, 
others  are  permitted  by  custom  in  some  places,  or  even  ordered 
by  the  rituals  used  in  particular  dioceses.^  The  Sacred 
Congregation  has  allowed  such  customs,  where  they  exist,  to 
be  retained.® 

$ XXIX. — Quod  si  ob  diflBcultatem  aut  longitudinem  itineris,  vel  quia 
ea  qua  decet  veneratione  Sacramentum  ad  Ecclesiam  commode  reportari 
non  potest,  sumpta  fuerit  una  tantum  Particula  consecrata,  ut  dictum 
est,  tunc  ea  infirmo  administrata,  Sacerdos  praedictis  precibus  recitatis, 
eum  manu  benedicit,  et  una  cum  aliis  private  habitu,  extinctis  luminibus, 
umbella  demissa,  latente  pyxide,  ad  Ecclesiam,  vel  domum  quisque  suam 
revertatur. 

*834.  When  the  jouiney  is  long  or  difficult,  or  when  the 
priest  has  to  go  on  horseback,  only  one  particle  is  to  be 
brought,  according  to  a previous  rubric.^  Many  other  cases 
are  mentioned  by  authors,  in  which  the  same  rule  is  to  be 
followed  ; as,  when  it  must  be  brought  at  night,  when  the 
weather  is  rainy,  or  the  like.®  Indeed,  the  present  rubrhj 
seems  to  include  every  case  in  which  the  Blessed  Sacrament 
cannot  be  carried  in  public  with  suitable  marks  of  reverence. 
St.  Charles  ad<ls  also  the  case  in  which  it  is  foreseen  that 
Extreme  Unction  must  be  administered  immediately  after 
the  viaticum.® 

835.  When  only  a single  particle  is  brought,  the  priest  is 
here  instructed,  after  administering  the  communion,  to  recite 

* Baruff,,  n.  201.  Caval.,  1.  c.  n.  iv.  ^ Supra,  ii.  823. 

® Supra,  cap.  xii.  $ x.  * Caval.,  I.  c.  Bariift".,  1.  c.,  etc.,  etc. 

® Vid.  De  Ilerdt,  j)ars  vi.  n.  17,  i.  11)°. 

® 7 April,  1832,  Massre  et  ad  2,  ii.  4085.  Supra,  ^ xii. 

” Harufl'.,  n.  110.  (biv.'dieri,  cap.  v.  Deer,  vii,  ii.  vii.  De  Herdt,  ii. 
18,  iii.  Jrt.  Keel.  Med'wl.,  pai'S  iv.  Instruct,  risit.  Inf.,  ^ De 

Communione,  pag.  445. 


348 


COMMUNION  OF  THE  SICR. 


[CHAP.  XIV. 


the  preceding  versicles  and  prayers,  and  give  the  bene- 
diction with  his  hand.  He  should  give  the  benediction  in 
the  same  manner  as  after  communion  in  the  church,^  raising 
his  eyes,  extending  his  hands,  etc.^  The  form  there  prescribed 
is,  Benedictio  . . . descendat  super  vos  . and  no  com- 
mentator that  we  have  seen  suggests  a change  of  number 
here.  Cavalieri^  even  gives  the  form  here  in  full,  with  the 
plural  super  vos.”  We  have  no  authority,  then,  for  a change 
of  number,  but  it  appears  to  us  that  the  reasons  why  the  form. 
Miser eatur  tui”  etc.,  is  used  instead  of  Misereatur  vestri” 
etc.,  in  administering  the  viaticum,  would  require  or  justify  here 
the  use  of  the  form,  Benedictio  . . . descendat  super  te”  . . 

836.  Having  given  the  benediction,  the  priest  takes  off  his 
sacred  vestments,  and,  with  his  attendants,  returns  to  the 
church,  or  each  may  go  to  his  own  house.  The  lights  are 
extinguished,  the  canopy  lowered  or  folded  up,  and  the  pyxis 
concealed,  so  as  to  avoid  anything  which  might  indicate  tliat 
the  priest  is  carrying  the  Blessed  Sacrament. 

*837.  When  the  priest  brings  only  one  particle,  he  may 
purify  the  pyxis  immediately  after  giving  communion,  and  he 
will  often  hnd  it  very  convenient  to  do  so.^  He  may  proceed 
thus : — Holding  it  with  his  left  hand  over  the  vessel  prepared 
for  the  ablution  of  his  fingers,  he  collects,  with  the  index  of 
his  right,  any  fragments  he  may  perceive,  and  makes  them 
fall  into  the  vessel.  Then,  if  necessary,  he  pours  a little 
water  into  the  pyxis,  and,  having  made  it  pass  round  the  in- 
terior, pours  it  into  the  vessel.  He  then  washes  his  fingers, 
and  dries  them  with  the  purificator.  If  the  pyxis  be  large 
enough,  he  may  hold  his  thumb  and  index  over  it,  and 
wash  them  with  the  water  which  he  pours  into  it.  The 
ablution  is  then  given  to  the  sick  person,  as  directed  before.® 

*838.  The  rubric  makes  no  provision  for  the  case  in  which 
the  priest  must  cany  tlife  Blessed  Sacrament  privately  and 
without  attendants,  as  in  Ireland,  and  is  at  the  same  time 
called  on,  as  may  easily  happen  in  time  of  pestilence,  to  ad- 
miflister  the  viaticum  to  several  sick  persons  in  different 
houses,  before  he  returns  to  the  church  or  to  his  own  house.'^ 

^ BarufiF.,  n.  202.  Caval.,  Deer.  xii.  n.  v.  De  Herdt,  n.  18,  hi. 

2 Vid.  supra,  ii.  700.  ^ Loc.  cit.  "*  Vid.  supra,  n.  815. 

® Vid.  St.  Lig.,  lib.  vi.  n.  251.  Hie  autem.  ® Supra,  n.  268. 

’’  It  is  only  when  he  is  thus  called  on  that  he  can  bring  the  Blessed 
Sacrament  in  the  manner  supposed.  See  the  “ Decretum  ” prefixed  to 
this  volume;  also  the  ‘^Letter  of  the  Cardinal  Prefect  of  Propaganda," 
in  Appendix. 


$ XXIX.  840.]  ^^INTRA  MISSAM.’^  349 

Having,  in  this  case,  brought  more  than  one  particle  in  the 
pyxis,  is  he,  after  giving  communion,  to  give  Benediction  of 
the  Blessed  Sacrament,  as  above  directed  We  have  not 
seen  the  case  discussed  anywhere,  but  we  think  he  should. 
The  rubric  seems  to  prescribe  it  in  every  case  in  which  a par- 
ticle remains  in  the  pyxis,  si  altera  particula  Sacramenti 
saperfuerit.^^  In  these  circumstances,  we  think  the  priest 
should  put  the  pyxis  into  its  case  or  covering,  and  give  the 
benediction  with  it  thus  covered.  He  should  then  fasten  it 
round  his  neck,  as  before  directed  f and,  after  this,  but  not 
sooner,  he  may  lay  aside  the  stole  and  surplice. 

When  he  returns  to  the  place  where  he  keeps  the  Blessed 
Sacrament,^  he  should  say  the  versicle  and  the  prayer,  Dem 
qiii  nobis/’  etc.,  prescribed  in  the  rubric.  It  is  unnecessary 
for  him  to  place  the  pyxis  on  the  altar  if  he  can  put  it  at  once 
into  the  tabernacle,  but  he  must  be  careful  to  genuflect 
before  closing  the  door.^ 

839.  In  Holy  Week,  from  the  mass  of  Holy  Thursday  till 
the  mass  of  Holy  Saturday,  communion  can  be  administered 
only  “ per  modum  viatici.’^^  If  the  Blessed  Sacrament  be 
brought  to  the  sick  during  this  time,  the  following  rules 
should  be  observed,  according  to  a decree  of  the  Sacred  Con- 
gregation.® ]o  The  color  of  the  stole  should  be  white. 
2®  The  psalms  may  be  recited  with  the  Gloria  Patri/’  etc., 
at  the  end,  but  they  are  to  be  recited  in  a very  low  tone. 
3®  Benediction  is  not  to  be  given  in  the  church,  nor  is  the 
Blessed  Sacrament  to  be  brought  back  to  the  altar  of  the 
church,  but  to  be  placed  elsewhere.”^  The  benediction  with 
the  pyxis,  however,  in  the  chamber  of  the  sick  person,  may 
be  given.® 

*840.  The  viaticum  can  seldom  be  administered  intra 
‘‘rnissam,”  for  it  has  been  decided  by  the  Sacred  Congregation^ 
that  the  priest  cannot  give  communion  ‘‘  intra  missam,”  if  he 
has  to  go  to  a place  from  which  the  altar  is  not  visible.  It 
may  happen,  however,  that  a person  who  is  to  receive  the 
viaticum  is  in  good  health,  and  able  to  assist  at  mass,  as,  e.g., 
a criminal  about  to  be  executed  or,  it  may  be,  in  a hospital 

^ Supra,  $ XXV.  ^ Supra,  n.  807.  Vid.  supra,  n.  598. 

Vid.  supra,  cap.  xii.  $ x.  ® Vid.  supra,  n.  711. 

^ 15  Maii,  174.5,  Lucana,  n.  4170. 

Vid.  Caval.,  vol.  iv.  cap.  i.  Dc  Fcria  V.  in  Ccena  Domini,  Deer.  ix. 
n.  i.  el  cap.  v.  De  Com.  Injir.,  Deer.  xii.  n.  vii. 

* De  Herdt,  pars  vi.  n.  18.  i. 

^ 19  Deer.  18*29.  in  una  Florentin.,  ad  1,  ii.  4651. 

Vid.  supra,  n.  773. 


350 


COMMUNION  OF  THE  SICK. 


[chap.  XIV. 


or  in  a private  Louse  where  mass  is  allowed  to  be  celebrated, 
that  the  sick  person  is  within  view  of  the  altar.  In  this  case 
communion  may  be  administered  to  him  ^4ntra  missam.” 
The  ceremonies  to  be  observed  are  exactly  the  same  as  those 
prescribed  for  communion  in  the  church  intra  missam,”^ 
with  the  sole  exception  of  the  formula,  which  should  be  Ac- 
‘‘  cipe  fraterj''  etc.,  if  the  communion  be  administered  as  a viati- 
cum.^ The  color  of  the  vestments  is,  of  course,  that  which 
is  suited  to  the  mass,  and  may  be  even  black.^  This  is  the 
only  case  in  which  communion  is  given  to  the  sick  in  a stole 
of  any  other  color  than  white.^ 

841.  If  the  viaticum  be  administered  to  two  or  more  at  the 
same  time,  as  may  happen  in  a hospital,  or  even  in  a private 
house,  where  several  members  of  the  family  may  be  prostrated 
by  fever  or  some  other  infectious  disease,  it  may  be  adminis- 
tered to  them  successively,  just  as  communion  is  administered 
in  the  church,  provided  they  be  in  the  same  apartment,  or 
even  in  adjoining  apartments  opening  into  each  other.  Idris 
is  the  opinion  of  De  Herdt,^  and  of  the  Melanges  Theolo- 
giques  5”®  and  there  seems  no  reason  why  it  may  not  be 
acted  on. 

In  this  case,  the  salutation  at  entrance,  the  sprinkling  of 
holy  water,  the  versicles  and  prayer,  'ExaudiJ''  etc.,  may 
serve  for  all  in  common. 

After  the  “ ConjiteorJ''  Misereatur  vestri^  etc.,  should  be 
said  in  the  plural. 

The  ablution  of  the  fingers  may  be  given  to  any  one  of 
them,  and  need  not  be  divided. 

In  the  prayer,  “ Domme  sawcfe,”  etc.,  ^‘■fratri  nostro^^  {vel, 
ii  sQy-Qyi  nostrcB  should  be  changed  into  ^^fratrihus  nostris,’^ 
or,  if  all  be  females,  sororihus  nostrisP 

Lastly,  the  benediction  with  the  pyxis  may  be  given  to  all 
together. 

^ Supra,  cap.  xii.  $ xiii.  ^ De  Herdt,  n.  18,  ii. 

® S.  C.  R.,  Deer,  cit.  in  una  Florentin.,  ad  2.  De  Herdt,  ibid. 

Vid.  supra,  n.  727  et  n.  799.  ^ Pars  vi.  n.  24,  ii. 

6 yime  S6rie,  3“®  Cahier,  pag.  503.  Vid.  supra,  n.  365. 


CHAPTER  XV. 


ON  THE  SACRAMENT  OF  EXTREME  UNCTION  : DE 

SACRAMENTO  EXTREME  UNCTIONIS.” 

$ I. — Extremae  Unctionis  Sacramentum  a Christo  Domino  institutiim, 
tanquam  coelestis  medicina  non  animas  solum,  sed  etiam  corpori  salutaris, 
Omni  studio  ac  diligentia  periculose  aegrotantibus  adhibendum  est,  et  eo 
quidem  tempore,  si  fieri  possit,  cum  illis  adhuc  integra  mens  et  ratio 
viget,  ut  ad  uberiorem  Sacramenti  gratiam  percipiendam  ipsi  etiam 
suam  fidem  ac  piam  animi  voluntatem  conferre  possint,  dum  sacro 
liniuntur  Oleo. 

842.  This  sacrament,  according  to  the  Catechism  of  the 

Council  of  Trent, ^ is  called  Extreme  Unction,”  because, 
amongst  the  other  sacred  unctions  which  are  used  in  the 
Church,  this  is  the  last  to  be  administered.  The  other  unc- 
tions are  those  used  in  Baptism,  Contirmation,  Ordination,  and 
certain  Consecrations.^  Another  reason  why  it  is  so  called 
may  be,  because  it  is  administered  to  the  faithful  only  when  they 
are  laboring  under  some  bodily  infirmity  which  warns  them 
that  they  may  have  nearly  reached  the  extreme  term  of  life. 
Hence  it  is  called  by  the  Council  of  Trent  “Unctio  infir- 
“ morurn,”^  and  “ Sacramentum  exeuntium.”^  It  is  called  by 
the  Greeks  i.  e,,  (from  Ed^^,  and  ’'E>^.amv),  unction 

with  prayer,  and  also  ro  ^ ’'EAccmv,  i.  e.,  the  Holy  Oil. 

843.  The  Council  of  Trent  has  defined  that  Extreme 
Unction  is  a true  sacrament  instituted  by  Christ  our  Lord, 
and  promulgated  by  the  Apostle  St.  James.®  The  proof  of 
the  Catholic  doctrine  from  the  well-known  text  of  this 
Apostle,  Infirmatur  (piis  in  voids,”  etc.,®  is  fully  developed 
by  Bellarmine,"  who  shows  that  the  unction  there  mentioned 
has  all  the  conditions  necessary  to  a true  sacrament,  and 
refutes  the  objections  of  the  heretics. 

844.  The  rubic  here  states  that  Extreme  Unction  has  been 
instituted  by  our  Lord  as  a celestial  medicine  for  the  health, 

• Pars  ii.  cap.  vi.  u.  2.  * Catal.,  tit.  v.  n.  i. 

^ 8cs8.  xiv.  I)e  Ext.  Unrt.,  cap.  i. 

‘ Ibid,,  xiv.  l)e  Ext.  Unrt.,  cap.  iii. 

Ibid.,  can.  i.  ''  Cap.  v.  14,  15. 

’ De  Extrema  Unctione,  cap.  ii.  et  iii. 


352 


SACRAMENT  OF  EXTREME  UNCTION,  [chap.  xv. 


not  only  of  the  soul,  but  of  the  body  also.  It  is  certain  that 
it  produces  sanctifying  grace  like  the  other  sacraments,  and 
has,  at  the  same  time,  like  each  of  them,  certain  effects 
peculiar  to  itself.^  Of  these  the  principal,  according  to  St. 
Liguori,^  resting  on  the  authority  of  St.  Thomas,  is  to  remove 
the  spiritual  torpor  and  weakness  which  are  the  result  of 
actual  sin,  and  which  are  most  probably  meant  by  the  reli- 

quias  peccati,”  mentioned  by  the  Council  of  Trent.^  This 
eft’ect,  so  explained,  is  closely  connected  with  the  other  spirit- 
ual effects  mentioned  by  the  council.  Indeed,  they  may  be 
said  in  some  degree  to  suppose  each  other,  for  the  grace  of 
the  sacrament,  we  are  there  taught,  ....  “raises  up  and 
“ strengthens  the  soul  of  the  sick  person,  by  exciting  in  him 
“ a great  confidence  in  the  divine  mercy  5 whereby  the  sick 
“being  supported  bears  more  easily  the  inconveniences  and 
“ pains  of  his  sickness,  and  more  readily  resists  the  tempta- 
“tions  of  the  devil,  ‘ who  lies  in  wait  “for  his  heel  ’ [Gen.,  iii. 
“ 15).”^  All  these  may  be  regarded  as  constituting  the  primary 
effect  intended  in  the  institution  of  the  sacrament.^  Many 
hold  that  this  effect  supposes  a spiritual  infirmity  resulting 
from  actual  sin,  and  that,  therefore,  no  one  who  has  not  com- 
mitted actual  sin  can  validly  receive  the  sacrament.  This  is  the 
opinion  of  St.  Thomas,  who  says  that  Extreme  Unction  can- 
not be  administered  to  infants,  because  . . . . “ non  datur 
“ contra  reliquias  originalis  peccati  nisi  secundum  quod 
“ sunt  per  actualia  peccata  quodam  modo  confortatae.”® 
It  is  maintained,  however,  by  Suarez  and  many  others, 
that,  to  be  a fit  subject  for  the  sacrament,  it  is  enough 
that  one  be  capable  of  sinning,  and  have  tliat  spiritual  in- 
firmity which  results  from  original  sin.'^  Suarez  even  holds 
that  one,  by  nature  liable  to  contract  original  sin,  though  by 
a special  privilege  exempted  from  it,  could  receive  the 
primary  effect  of  the  sacrament ; and  that,  therefore,  the 
Blessed  Virgin  could  receive,  and  more  probably  did  receive. 
Extreme  Unction,  as  well  as  Baptism.® 

845.  The  second  effect  is  the  remission  of  sin  5 not  only 
venial,  but  mortal  sin,  if  the  person  be  properly  disposed. 

' St.  Lig.,  lib.  vi.  n.  6,  not.  v. 

^ Lib.  vi.  11.  731,  Secunda  Scntentia.  in  fine. 

^ Sess.  xiv.  De  Ext.  Unct.,  cap.  ii. 

^ Loc.  cit.  AVaterAvortb’s  translation. 

® Vid.  Suarez,  De  Ext.  Unct.,  Dlsp.  xli.  sec.  i.  n.  11,  et  seq. 

® Supplem.,  Quaes.  32,  art.  4,  ad  2. 

^ Disp.  xlii.  sect.  ii.  n.  7,  et  seq.  * Loc.  cit.  n.  10  et  11. 


$ 1.  847.] 


ITS  EFFECTS. 


353 


It  is  true  that,  being  one  of  the  sacramenta  vivorum,’^  it  is 
not  instituted  primarily  for  the  remission  of  sin,  like  Baptism 
or  Penance.^  Hence  it  requires  that  the  recipient  be  in  the 
state  of  grace.  The  rubric  even  directs^  that,  as  a general 
rule,  he  should  have  already  received  the  sacrament  of  Pen- 
ance and  the  Viaticum.  But  should  it  happen,  from  any 
cause,  that  he  is  still  in  the  state  of  sin,  being  invincibly 
ignorant  of  it,  this  sacrament  received  with  attrition  will  re- 
store him  to  the  state  of  grace,  as  is  clearly  inferred  from  the 
words  of  St.  James : Et  si  in  peccatis  sit  remittentur  ei.”^ 
This  effect  of  remitting  sin  it  has,  not  merely  accidenSj 
like  the  Eucharist  or  the  other  sacramenta  vivorum,”  but 
per  se,  as  being  directly  intended  in  its  institution,  though  not 
as  its  principal  effect.^ 

846.  A third  effect  which  it  sometimes  has,  is  to  restore  the 
health  of  the  body.  Tlie  first  effect,  already  explained,  in- 
cludes a certain  alleviation  of  the  bodily  infirmity,  which  is 
often  very  perceptible,  as  many  priests  can  attest  from  experi- 
ence j but,  besides,  the  sick  person,  by  virtue  of  this  sacra- 
ment, “ at  times  obtains  bodily  health  when  expedient  for  the 
welfare  of  the  soul.’^^  When  and  how  far  it  is  expedient  in 
any  particular  case,  can  be  known  only  to  God  j but  it  is  not 
implied  that  one  who  is  restored  to  health  by  virtue  of  this 
sacrament,  will  persevere  and  be  saved  j or  that  one  who  is 
not  so  restored,  would  not  acquire  greater  merit  and  a higher 
degree  of  glory,  if  he  were  permitted  to  live  longer.  The 
nature  of  the  resulting  spiritual  advantage  on  which  the  resto- 
ration of  bodily  health  depends,  is  altogether  determined  by 
the  order  of  God’s  wisdom  and  providence,  and  does  not 
necessarily  imply  final  perseverance.® 

It  is  observed  by  St.  Liguori  that  this  effect,  though  due  to 
the  supernatural  virtue  of  the  Siicrarnent,  is  not  produced  per 
niodurn  miraculi,”  but  by  the  0})eration  of  natuml  causes 
assisted  V>y  the  sacrament.’^ 

*847.  It  is  to  be  administered  only  to  those  wdio  are  in 
danger  of  death  from  sickness — periculose  segrotantibus,” 
but,  if  possible,  wliile  they  have  the  perfect  use  of  their  facul- 
ties, for,  as  the  rubric  here  states,  their  own  good  dis}>ositions 

* Vid.  St.  Lig.,  lib.  vi.  u.  6,  not.  1.  * Infra,  ^ ii. 

St.  big.,  lil).  vi.  n.  Commune  est. 

* St.  Lig.,  1.  c.  Secunda  Sententia.  Vid.  Suarez,  Diisj).  xli.  sect.  i. 
Assertio  11“  n.  14.  et  seq. 

® Cone.  'Frid.,  1.  c.  ® Vid.  Suarez,  1.  c.  sec.  Iv. 

Lib.  vi.  n.  714,  Advertendum  autem,  1. 


354  SACRAMENT  OF  EXTREME  UNCTION,  chap,  xv.] 

make  them  receive  more  abundant  grace  from  the  sacrament. 
Besides,  as  St.  Liguori  observes,^  if  administered  in  time,  it 
might  restore  the  sick  person  to  health,  whereas  it  cannot  have 
this  effect  when  the  powers  of  nature  are  completely  exhaust- 
ed, since  it  does  not  operate  per  modum  miraculi.”  It  is 
a very  grievous  sin,”  says  the  Catechism  of  the  Council  of 
Trent,  to  defer  the  holy  unction  until,  all  hope  of  recovery 
now  lost,  life  begins  to  ebb,  and  the  sick  person  is  sinking 
into  insensibility.  It  is  obvious  that  if  administered  whilst 
the  mental  faculties  are  yet  unimpaired,  and  the  sick  man  can 
bring  to  its  reception  sentiments  of  faith  and  devotion,  this 
circumstance  must  contribute  very  much  to  enable  him  to 
partake  more  abundantly  of  the  graces  of  the  sacrament.”^ 
It  is  an  important  dut}’^  of  the  pastor,  then,  to  instruct  the 
faithful  on  this  subject,  and  to  remove  the  senseless  fear  which 
man}^  of  them  entertain  of  receiving  Extreme  Unction,  as  if 
it  cut  off  all  hope  of  recovery.^ 

§ II. — In  quo  illud  in  primis  ex  general!  Ecclesise  consuetudine 
observanduni  est,  ut  si  teinpus,  et  infiruii  conditio  permittat,  aute 
Extreraam  Unctionem,  Poenitentije  et  Eucharistiae  Sacramenta  infirmis 
praebeantur. 

*848.  It  is  here  directed  that,  if  circumstances  permit,  the 
sick  person  should  receive  the  sacraments  of  Penance  and  the 
Holy  Eucharist  before  Extreme  Unction.  It  may  easiW  hap- 
pen that  he  is  not  in  a condition  to  receive  the  viaticum,  as, 
e.  g.,  if  he  be  afflicted  wuth  vomit.^  In  this  case.  Extreme 
Unction  ma}^  be  administered  before  the  viaticum,  which  he 
may  be  able  to  receive  afterwards.  In  fact,  Alartene  shows, 
by  abundant  testimonies,  that,  according  to  the  ancient 
discipline  of  the  Church,  Extreme  Unction  was  usually  admin- 
istered before  the  viaticum,®  and,  according  to  St.  Liguori,  it 
would  hardly  be  even  a venial  sin  to  follow  the  same  order 
at  present.® 

*849.  But  it  is  very  hard  to  conceive  a case  in  which  the 
sacrament  of  Penance  may  not  be  administered  first.  Extreme 
Unction  can  be  administered  only  by  a priest;  and  it  is 
certain  that  any  priest  can  hear  and  absolve  one  who  is  a fit 

* Loc.  cit.  ® Pars  ii.  cap.  vi.  n.  9. 

^ Vid.  Benedict  XIV,  Be  Syn.  Dioec.,  lib.  viii.  cap.  vii.  n.  2. 

* Vid.  supra,  n.  782. 

^ Be  Ant.  Eccl.  Hit.,  lib.  i.  cap.  vii.  art.  ii.  n.  iii. 

® Lib.  vi.  n.  716.  Cfr.  Benedict  XIV,  Be  Synod.  Bioec.,  lib.  viii.  cap. 
viii.  n.  1 et  2. 


§ II.  850.] 


PREVIOUS  CONFESSION. 


355 


subject  for  Extreme  Unction ; for,  to  be  a,  fit  subject  for 
Extreme  Unction,  be  must  be  ‘Mn  periculo  mortis,”'  and  any 
priest  can  absolve  one  who  is  ^Un  periculo  mortis.”^  If  the 
sick  person,  therefore,  has  the  use  of  his  faculties,  there  is 
plainly  nothing  to  prevent  him  from  receiving  Penance  when 
it  is  possible  for  him  to  receive  Extreme  Unction.  There  can 
be  nothing,  unless  we  fancy  an  almost  incredible  amount  of 
ignorance  or  perversity  on  the  part  of  the  priest.*^ 

850.  Nay  more,  if  he  be  conscious  of  mortal  sin,  he  cannot 
licitly  receive  Extreme  Unction,  as  being  one  of  the  sacra- 
menta  vivorum,”  until  he  has  recovered  the  state  of  grace 
either  by  perfect  contrition  or  by  receiving  the  sacrament  of 
Penance.'^  In  strictness,  no  doubt,  it  suffices  that  he  elicit  an 
act  of  contrition  before  Extreme  Unction;  but  being  in  dan- 
ger of  death,  and  having  the  opportunity,  he  is  certainly 
bound  to  confess  either  before  or  immediately  after,  and  bound 
too,  even  by  the  divine  precept,  which  urges  precisely  in  his 
circumstances.'^  Hence,  if  he  had  reason  to  fear  that  he  would 
not  have  time,  or  would  be  unable,  to  confess  after  receiving 
Extreme  Unction,  he  would  be  bound  to  go  to  confession  first. 
According  to  Suarez,®  he  would  not  be  justified  in  even  abridg- 
ing his  confession,  or  leaving  it  incomplete,  in  order  that  he 
might  have  time  to  receive  Extreme  Unction.  Penance  is 
necessary  to  him,  necessitate  mediij^'^  and  in  his  present  state 
the  divine  precept  of  confession  actually  urges,^  whereas 
Extreme  Unction  is  necessary  at  most  ^^necessitate  prceceptiy^ 
and,  according  to  many  theologians,  the  precept  of  itself 
not  bind  sub  gravi?  One  in  his  circumstances,  then,  is  some- 
times strictly  bound,  and  should,  in  every  case,  be  earnestly 
recommended  to  receive  Penance  first. 

If  he  be  not  conscious  of  mortal  sin,  he  is  not,  it  is  true, 
bound  to  go  to  confession  ; but  if  he  desires  to  go,  the  priest 
is  certainly  bound  to  hear  him ; and  as  there  are  few  Christians 
who,  at  the  hour  of  death,  have  not  this  desire,  even  though 
they  be  not  conscious  of  mortal  sin,  the  rule  for  the  priest  is, 
to  administer  the  sacrament  of  Penance,  or  at  least  to  give  the 
sick  person  an  opportunity  of  receiving  it,  before  he  adminis- 
ters Extreme  Unction. 


*Vi(l.  infra,  vi.  St.  Lig.,  lib.  vi.  n.  5G1. 

^ Vid.  Suarez,  Disp.  xllv.  sect.  i.  ii.  7. 

‘‘Lacroix,  lil).  vi.  pars  ii.  n.  1108. 

® De  Lugo,  l)e  Ptjenitentia,  Disp.  xv.  sec.  iii.  n.  37. 

®Loc.  cit.  n.  0.  ’’  Coil.  Trid.,  Sess.  xiv.  cap.  ii. 

® De  Lugo,  1.  c.  ® St.  Lig.,  n.  733.  Vid.  Suarez,  1.  c.  ii.  1)-1 1. 


356 


SACRAMENT  OF  EXTREME  UNCTION,  [chap.  xv. 


851.  If  he  has  not  the  use  of  his  faculties,  it  is  indeed  pos- 
sible that  he  might  receive  Extreme  Unction  validly  and  with 
fruit,  although  absolution  in  the  same  circumstances  would  be 
null.  We  may  conceive  a person  in  the  state  of  mortal  sin, 
and  having  attrition,  which  still  morally  continues,  but  who 
is  now  unconscious,  and  utterly  unable  to  make  any  sign  that 
would  be  a manifestation  of  sorrow  or  an  acknowledgment  of 
sin.  If  he  were  absolved  in  these  circumstances,  the  absolution 
would  be  null,  perhaps  for  want  of  the  necessary  intention,^ 
but  at  all  events  ex  defectu  materiae  sacramenti.’’^  This  is 
certain  according  to  the  Thomist  theory  regarding  the  matter 
of  the  sacrament,  which  is  the  theory  now  almost  universally 
adopted;  and  it  can  hardly  be  denied  even  in  the  Scotist 
theory,  which  requires  confession  of  some  kind,  not  indeed  as 
an  essential  part  of  the  sacrament,  but  as  a condition  abso- 
lutely indispensable  to  its  efiect.^  Such  a one,  however, 
could  receive  Extreme  Unction  validly,^  and  being  attrite, 
would  be  restored  by  it  to  the  state  of  grace.^ 

All  this  is  perfectly  true,  and  if  the  priest  could  be  certain 
that  any  one  is  precisely  in  these  circumstances,  he  should 
not  absolve  him,  but  at  once  administer  Extreme  Unction. 
But  we  believe  he  can  never  be  certain  of  this ; and  in  the 
doubt  he  not  only  may  give,  but  he  ought  to  give,  absolution 
sub  conditione.^ 

We  conclude,  therefore,  that  in  practice  there  is  no  case 
in  which  Penance  may  not  be  administered  absolutely  or 
conditionally  before  Extreme  Unction. 

§ III. — Habeat  igitur  Parochus  loco  nitido  et  decenter  ornato,  in 
vase  argenteo  sen  stanneo,  diligenter  custoditum  sacrum  Oleum  infir- 
morum,  quod  singulis  annis  Feria  V.  in  Ccena  Domini  ab  Episcopo 
benedictum,  veteri  combusto,  renovandum  est. 

852.  The  matter  of  this  sacrament,  according  to  the 
Council  of  Trent,’’^  is  oil  blessed  by  the  bishop.”  The  oil 
is  understood  to  be  oil  of  olives,”  for  the  word  used  simply 
and  without  any  qualification  has  this  meaning ; and  besides, 

^ St.  Lig.,  lib.  vi.  n.  447. 

2 De  Lugo,  De  Sacramentis,  Disp.  ix.  sect.  vii.  n.  124,  et  De  Pceniten- 
tia,  Disp.  xvii.  sec.  iii.  n.  39.  Suarez,  Disp.  xxiii.  sec.  i.  n.  13.  Lacroix, 
lib.  vi.  par.  ii.  n.  1161.  St.  Lig.,  n.  482. 

^ Vid.  Billuart,  De  Pcenitentia,  Dissert,  i.  art.  ii.  Dico  5®  et  seq. 

^ Vid.  infra,  § vii.  ° St.  Lig.,  n.  731,  Commune  est. 

® Ibid.,  1.  c.  Lacroix,  1.  c.  n.  1162. 

Sess.  xiv.  De  Ext  Unct.,  cap.  i. 


$ III.  854.] 


ITS  MATTER. 


357 


in  the  decree  of  Eugene  IV,  Pro  Armenis,”  the  matter  is 
said  to  he  oleum  olivse  per  episcopum  benedicturn.”^ 

It  is  tlie  common  opinion  of  theologians,  founded  on  the 
words  of  the  councils,  that  the  benediction  is  not  merely  required 
by  precept,  but  is  essential  to  the  sacrament.^  They  are  not, 
however,  agreed  as  to  the  necessity  of  a special  benediction. 
Some  eminent  theologians,  amongst  others  Suarez,^  maintain 
that  oil  blessed  in  any  way  by  the  bishop  is  sufficient  for  the 
validity  of  the  sacrament,  because  it  is  still  true  to  say  that 
it  is  “ oleum  ab  episcopo  benedictum  ; while  others,  no  less 
eminent,  maintain  that  it  is  not  sufficient,  unless  it  be 
specially  blessed  for  this  sacrament.^ 

*8o3.  Hence,  in  case  of  necessity,  but  not  otherwise. 
Extreme  Unction  might  be  administered  conditionally  with 
Chrism  or  Oil  of  Catechumens^  and  if  the  proper  oil  can 
afterwards  be  had,  the  sacrament  should  again  be  conferred.® 
St.  Liguori  says  nothing  of  a condition  in  this  repetition  of 
the  ceremony.  Neither  does  St.  Charles,  in  ordering  a repeti- 
tion in  case  of  mistake  as  to  the  oil,  even  though  the  oil  used  had 
been  Chrism  or  Oil  of  Catechumens.®  Lacroix,  however,  says 
that  the  sacrament  should  be  repeated  in  this  case  suh  con- 
ditioner^ and  we  think  there  should  be  a condition,  at  least 
implied  in  the  intention,  unless  the  state  of  the  disease 
has  changed  in  the  meantime,  so  that  the  sacrament  might 
be  simply  repeated.® 

854.  In  the  Latin  Church  the  oil  is  always  blessed  by  a 
bishop  j and  it  was  decided  by  a decree  of  the  Congregation 
of  the  Inquisition,  approved  l)y  Gregory  XVI,®  that,  even  in 
case  of  necessity,  a i)riest  cannot  use  for  Extreme  Unction  oil 
blessed  by  himself. 

In  the  Greek  Church,  however,  it  is  blessed  by  simple 
priests  j and  there  can  be  no  doubt  that  this  benediction 
suffices.  It  is  certain,  therefore,  notwithstanding  the  con- 
trary opinion  of  some  theologians,  that  a simple  priest,  when 
expressly  or  tacitly  commissioned  by  the  Pope,  can  validly 
bless  the  oil  for  this  sacrament.  . . . “ Res  videtur  explora- 

* Denzinger,  Enchiridion,  Ixxiii.  n.  595.  St.  Lig.,  lib.  vi.  n.  708, 
Cerium  est. 

“ St.  Lig.,  n.  709.  ^ Dipp.  xl.  sect.  i.  n.  9. 

^ St.  Li^^,  ibid.  Dub.  2.  ® Ibid.,  ibid. 

® Act.  Eccl.  MedioL,  pars  iv.  Instruct.  Extr.  Unct.  $ De  Diligentia 
in  ministrando,  pag.  450. 

^ Lib.  vi.  pars  ii.  n.  2090.  ^ Vid.  infra,  $ xiv. 

® 14  Sept.  1842,  Denzinger,  Enchiridion,  cxxv. 


358 


SACRAMENT  OF  EXTREME  UNCTION,  [chip.  xv. 


tissima,  quam  nemini  liceat  in  questionem  adducere/’  are  the 
words  of  Benedict  XIV.^ 

The  holy  oils  are  blessed  by  the  bishop  on  Holy  Thursday, 
and  should  be  renewed  every  year,  what  remains  of  the  old 
oils  being  burned  in  the  manner  before  explained.^ 

855.  The  present  rubric  directs  that  the  Oleum  infirmo- 
rum’^  be  kept  in  a silver  or  tin  vessel,  in  a place  perfectly 
clean  and  suitably  ornamented.  Baruffaldi^  recommends  that 
it  be  kept  in  a press  or  safe  placed  in  the  wall  of  the  church 
on  the  gospel  side  of  the  high  altar,  or  altar  where  the  Blessed 
Sacrament  is  kept,  so  that  a lamp  may  be  always  burning 
before  it ; and  that  the  door  of  the  press  have  on  it,  in  leofible 
characters,  SANCTUM  OLEUM  INFIRMORUM.^'  ^The 
first  Synod  of  Westminster  ordered  that,  in  the  erection  of 
new  churches,  provision  should  be  made  for  keeping  it  in  this 
manner  f and  it  is  the  most  suitable  provision  where  it  can 
be  effected.’’’  The  rubrics  undoubtedly  suppose  that,  at  least 
as  a general  rule,  it  is  kept  in  the  church  • and  the  Sacred 
Congregation,  having  been  consulted  on  the  subject,  decided  ® 
that  a priest  is  not  justified  by  any  existing  custom  in  keep- 
ing it  in  his  house,  unless  when  he  lives  at  a great  distance 
from  the  church. 

*856.  In  Ireland,  however,  and  in  other  countries  similarly 
circumstanced,  the  priest  is,  generally  speaking,  obliged  to 
keep  it  in  his  house ; but  he  is  certainly  bound,  as  the  Sacred 
Congregation  adds,  in  the  decision  just  referred  to,  to  observe 
what  the  rubric  prescribes,  quoad  honestam  et  decentem 
tutamque  custodiam.’’  Should  he  have-  permission  to  keep 
the  Blessed  Sacrament  in  his  house,  as  he  usually  has,®  he  is 
not  permitted  to  put  the  holy  oil  in  the  tabernacle  with  the 
Blessed  Sacrament,  this  being  prohibited  by  a decree  of  the 
Sacred  Congregation  of  Bishops  f but  he  can  easily  provide  a 
suitable  place  for  it  in  the  room  or  oratory  where  he  keeps  the 
Blessed  Sacrament.  He  might  have  a small  drawer  for  the 
purpose  immediately  beside  the  tabernacle.  We  think  the 
drawer  might  be  put  even  in  the  framework  of  the  tabernacle, 
under  or  at  either  side,  without  any  infringement  of  the  decree. 

^ De  Synod.  Dicec.,  lib.  viii.  cap.  i,  n.  4. 

^ Vid.  supra,  chap.  in.  § xxxiii.  et  seq. 

3 Tit,  xxvii.  n.  40,  et  seq.  ^ Deer.  xx.  De  Sac.  Ext.  Unct.,  4°. 

^ Vid.  supra,  cap.  iii.  $ xxxix. 

® 16  Dec.  1826,  in  una  Gandaven.,  ad  Quses.  iii.  n,  4623. 

''  Vid.  Annotationem,  in  Deer.  cit. 

* Vid.  supra,  n.  598.  ’ Vid.  supra,  n.  612. 


$ VI.  859.] 


TO  WnO?.I  ADMINISTERED. 


359 


$ IV. — Id  tamen  si  forte  infra  annum  aliquo  modo  ita  deficiat,  ut  suf- 
ficere  non  posse  videatur,  neque  aliud  benedictum  baberi  queat,  modico 
oleo  non  benedicto  in  minori  quantitate  superinfusO;  reparari  potest. 

857.  What  was  said  in  a preceding  chapter^  regarding  the 
'oil  and  chrism  used  in  Baptism,  may  be  repeated  here  regard- 
ing the  Oleum  infirmorum.”  If,  during  the  year,  the  supply 
becomes  nearly  exhausted,  and  a further  supply  cannot  easily 
be  procured,  unblessed  oil  may  be  added,  but  in  less  quantity  j 
and  this,  too,  as  often  as  may  be  necessary,, although  what  is 
thus  added,  taking  all  the  additions  together,  may  exceed  in 
quantity  what  was  first  blessed.^ 

Should  there  be  any  delay  in  procuring  the  new  oil  blessed 
on  Holy  Thursday,  the  old  oil  may  be  used  but  only  in  case  of 
necessity.^  We  have  already  dwelt  on  the  obligation  of  the 
pastor  to  procure  a timely  supply  of  the  holy  oils  after  their 
consecration,^  and  it  is  enough  to  observe  here,  that  Benedict 
XI V,^  and  the  continuator  of  Grardellini,®  m'ge  this  obligation 
as  strictly  with  reference  to  the  “ Oleum  infirmorum,^^  as  with 
reference  to  the  oils  required  in  Baptism. 

$ Y. — Oleum  porro  ipsum  vel  per  se  solum,  vel  in  bombacio  seu  re 
simili  servari  potest ; sed  ad  evitandum  effusionis  periculum  multo  com- 
modius  ad  infirmos  defertur  in  bombacio. 


858.  Besides  the  vessel  for  containing  the  annual  supplv, 
there  should  be  another  smaller  one  of  silver,  and  legibly 
marked,  to  contain  what  is  immediately  required  for  use, 
absorbed  in  a little  cotton  or  other  like  material,  as  here 
recommended  by  the  rubric.'^' 

$ VI. — Debet  autem  hoc  Sacramentum  infirmis  prmberi,  qui  cum  ad 
nsum  rationis  perveuerint,  tarn  graviter  laborant,  ut  mortis  periculum 
imminere  videatur;  et  iis  qui  prm  senio  deficiunt,  et  in  diem  videntur 
morituri  etiam  sine  alia  infirmitate. 

* 859.  This  rubric  determines  the  subject  of  Extreme 
Unction.  It  is  to  be  administered  only  to  those  who  are  in 
danger  of  deatli  from  disease  already  affecting  the  body. 
The  words  of  St.  James,  "AtrOtvei  tk;  and  Kaiivovza,^  imp^J 
that  the  person  is  laboring  under  a dangerous  illness. 

‘Cliap..ili.  ^ xxxiv.  et  seq.  n.  2.57,258. 

^Oavant.,  Mnnuale  ICpisroporum,  V.  Ext.  Unct.,  n.  10. 

■‘Supra,  n.  251,  et  seq.  ^ Instit.,  Ixxx.  n.  il. 

^ Annot.  in  Deer.  10  i)ec.  1820,  in  una  dandaven.,  ad  iv.  n.  4023. 

Vid.  chap.  iii.  n.  201,  et  seq.  ®Cap.  v.  14,  15. 


360 


SACRAMENT  OF  EXTREME  UNCTION,  [chap.  XV, 


Sucli  is  tlieir  usual  acceptation,^  and  so  they  are  interpreted 
by  the  unanimous  consent  of  theologians.^  Hence  its 
administration  to  one  in  sound  health,  or  to  one  but  slightly 
indisposed,  would  be,  according  to  the  common  opinion,  not 
only  illicit,  but  invalid.  The  practice  observed  in  the  Greek 
Churcli  of  anointing  all  who  are  present  when  the  oils  are 
blessed  on  Holy  Thursday,  is  sometimes  urged  as  an  objec- 
tion 5 but  this  practice  is  to  be  understood  as  merely  a pious 
ceremony,  and  not  as  a sacramental  unction.^ 

It  is  enough,  however,  that  a person  is  prudently  judged, 
from  the  apparent  symptoms,  to  be  in  danger,  even  though 
the  danger  does  not  really  exist.  This  appears  to  be  con- 
veyed in  the  present  rubric,  which  requires  only  that  one  be  so 
ill,  “ ut  mortis  periculum  imminere  videatur.^’^ 

As  soon,  then,  as  it  can  be  prudently  pronounced  that  one 
is  in  danger  of  death  from  sickness,  even  though  the  danger 
be  not  proximate,  even  though  there  be  a hope  of  recovery, 
the  sacrament  may  be  administered ; and  there  is  a strict 
obligation,  as  we  have  seen,®  of  not  deferring  it  till  the  last 
moment.® 

* 860.  It  is  to  be  administered  only  to  those  who  have 
had  the  use  of  reason.  It  cannot  be  administered  even 
validly  to  children  who  have  not  yet  attained  the  use  of 
reason ; for  as  they  are  incapable  of  yielding  to  temptation, 
it  could  not  have,  with  regard  to  them,  the  primary  effect 
before  explained  nor,  failing  this,  any  of  its  secondary 
effects.®  But  it  may  be  administered  to  children  who  have 
attained  the  use  of  reason,  although  it  be  judged  inexpedient 
as  yet  to  admit  them  to  Holy  Communion.®  Benedict  XIV 
lays  it  down  as  a principle,  that  when  children  are  consid- 
ered capable  of  receiving  the  sacrament  of  Penance,  they 
may  be  also  considered  capable  of  receiving  Extreme  Unction  : 

Quandocumque  censentur  capaces  Sacramenti  Poenitentise, 
“sunt  pariter  idonei  reputandi  ad  Extremam  Unctionem,  quae 
“ est  illius  complementum,  quamvis  nondum  tanta  polleant 
“judicii  maturitate  ut  videantur  apti  ad  rite  participandam 


' Vid.  Estium  in  loc. 

2 Bened.  XIV,  De  Syn.  Diosc.,  lib.  viii.  cap.  v.  n.  5. 
^ St.  Lig.,  lib.  vi.  n.  713.  Bened.  XIV.,  1.  c. 

Vid.  St.  Lig.,  n.  714.  ^ Supra,  n.  847. 

® Vid.  St.  Lig.,  1.  c.  Advertendum,  1 et  2. 

’Supra,  n.  844.  ®St.  Lig.,  n.  718. 


5 vii.  862.] 


TO  WHOM  ADMINISTERED. 


361 


Eucliaristiara,  de  cujus  ineft’abili  excellentia  et  sanctitate 

non  ita  facile  edoceri  queunt.’^^ 

Hence,  although  the  viaticum,  as  has  been  said  in  a 
previous  chapter,^  should  be  sometimes  administered  to 
children  sooner  than  they  would  be,  in  the  ordinary  course, 
admitted  to  first  communion,  it  would  appear  that  Extreme 
Unction  may  be  administered  to  them  at  a still  earlier  age 
than  the  viaticum.  When  it  is  doubted  whether  a child  has 
attained  the  use  of  reason,  the  sacrament  should  be  conferred 
conditionally.^ 

*861.  It  should  be  administered  to  those  who  are  sinking 
from  old  age,  although  they  may  have  no  other  infirmity,  for 
this  is,  in  itself,  an  infirmity  sufficiently  comprehended  under 
the  terms  used  by  the  Apostle. 

$ VII. — Infirmis  autem,  qui  dum  Sana  mente  et  integris  sensibus 
essent  illud  petierint,  sen  verisimiliter  petiisseiit,  sen  dederint  signa 
contritionis,  etiamsi  deinde  loquelara  amiserint,  vel  amentes  effecti  sint, 
vel  delirent,  aut  non  sentiant,  nihilominus  prsebeatur. 

*862.  Tlie  different  kinds  of  intention  distinguished  by 
theologians,  have  been  already  noticed.'*  It  appears  from 
the  present  rubric  that,  for  Extreme  Unction,  it  is  sufficient 
that  the  sick  person  have  an  interpretative  intention  j in  other 
words,  that  he  would  have  the  intention  of  receiving  it  if  he 
had  now  the  use  of  his  faculties,  though,  in  point  of  fact,  he 
has  not  and  may  never  have  had,  formally  and  explicitl^q 
such  intention.®  An  intention  or  disposition  of  this  kind  is 
rightly  presumed  in  all  who  have  lived  as  Catholics,  unless 
there  be  evidence  to  the  contrary;®  and  hence  it  is  to  be 
administered  to  those  who  have  fallen  into  delirium,  not  only 
when  it  is  known  that  they  desired  it,  or  desired  the  assist- 
ance of  a priest  before  falling  into  that  state,  but  also  when  it 
is  ascertained  that  they  lived  as  Catholics. 

It  is  in  such  circumstances — when  the  person  is  unable  to 
make  any  sign  of  sorrow  or  acknowledgment  of  sin — that  the 
case  already  discussed  may  arise  : that,  namely,  in  which  Ex- 
treme Unction  can  be  validly  administered  while  Penance 
cannot,  and  in  which,  therefore,  the  salvation  of  one  who  is 
dying  may  depend  on  his  receiving  Extreme  Unction.’^ 

^ De  Syn.  Ditec.,  lib.  viii.  caj).  vi.  n.  2.  ^ Clia{>.  xi.  n.  640. 

3 St.  Lig.,  a.  710.  Haruff.,  tit.  xxvii.  n.  62. 

^Chap.  ii.  n.  137.  /St.  Lig.,  lib.  vi.  n.  82, 

® Baruff.,  n.  67.  Lacroix,  lib.  vi.  pars  i.  a.  172, 

’’  Vid.  supra,  a.  851. 


362  SACRAMENT  OF  EXTREME  UNCTION.  [chap.  XV. 

$ VIII. — Sed  si  Iiifirmus,  dum  plirenesi  aut  amentia  laborat,  verisi- 
militer  posset  quidquam  facere  contra  reverentiam  Sacramenti,  non  inun- 
gatur,  nisi  periculum  tollatur  oninino. 

*863.  Those  who  have  been  insane  from  infancy,  are  in- 
capable of  receiving  this  sacrament,  for  the  reason  already  as- 
signed in  the  case  of  infants.^  But  if  they  have  had  at  any 
time  a lucid  interval,  it  is  to  be  administered  if  it  can  be 
without  danger  of  irreverence.  To  prevent  this  danger,  they 
may  be  held  or  bound,  at  least  in  circumstances  in  which  the 
sacrament  may  be  judged  necessary.^  If  there  be  a doubt  as 
to  whether  the  person  has  ever  had  a lucid  interval,  it  should 
be  administered,  but,  according  to  Bt.  Liguori,  ‘‘  sub  con- 
ditione.’’^ 

§ IX. — Impoenitentibus  vero,  et  qui  in  manifesto  peccato  mortal!  mo- 
riuntur,  et  excommunicatis,  et  non  dum  baptizatis  penitus  denegetur. 

*864.  The  rubric  here  enumerates  certain  classes  to  whom 
the  sacrament  cannot  be  administered.  By  the  impenitent, 
are  understood  those  who  are  known  to  have  been  guilty  of 
grievous  sin,  and  who  give  no  reason  to  think  that  they  have 
since  repented.^  It  is  not  to  be  administered  to  one  who  is 
manifestly  dying  in  mortal  sin — to  a murderer,  for  example, 
who  is  seized  with  a fatal  illness,  or  receives  a mortal  wound 
in  the  act  of  killing  his  victim. 

If  such  a one,  however,  survives  even  for  a short  time,  and 
gives  signs  of  repentance,  he  may  be  absolved,^  and  there  is 
no  reason  why  he  may  not  be  anointed  also,  for  it  cannot  be 
said  of  him  that  he  is  dying  in  manifesto  peccato  mortali.’^ 
But  if  he  be  deprived  of  his  senses  in  the  very  act  of  sin, 
though  he  may  be  absolved  conditionally,  according  to  St. 
Liguori,®  the  present  rubric  would  seem  to  deny  him  Extreme 
Unction.  Some  theologians,  however,  would  permit  him  to 
be  anointed^  Bonvier®  and  Scavini^  say  that  the  same  rule 
is  to  be  followed  in  administering  Extreme  Unction  as  in  giv- 
ing absolution.  In  practice  we  should  act  on  this  opinion,  and 
anoint,  as  well  as  absolve,  unless  there  be  evident  signs  of 
impenitence. 

‘ Supra,  n.  860.  Benedict  XIV,  lib.  viii.  cap.  vi.  n.  3. 

^ Baruff,  n.  70.  Lacroix,  lib.  vi.  pars  ii.  n.  2110. 

^ Lib.  vi.  n.  732,  in  parenth. 

Barufi'.,  n.  76.  Vid.  St.  Lig.,  n.  483.  ® Loc.  cit. 

Vid.  Baruff.,  n.  76.  Cleric.,  De  Ext.  TJnct.,  Decis.  Ixxx.  n.  6. 

* De  Ext.  JJnct.,  cap.  vii.  art.  hi.  7°. 

® De  Ext.  JJnct.,  Disp.  ii.  cap.  iv.  Queer.  2,  Impienitentibus,  etc. 


$x.  868.] 


TO  WHOM  ADMINISTERED. 


363 


865.  It  cannot  be  conferred  on  one  who  is  excommunicated, 
until  lie  is  first  absolved  from  the  excommunication  j but  this 
cannot,  we  think,  present  much  difficulty  in  practice,  if  the 
person  be  otherwise  disposed  and  prepared  to  receive  the 
sacrament  j for  if  so,  he  must  have  sorrow  for  the  offence  by 
which  he  incurred  excommunication,  and  be  anxious  to  be  rec- 
onciled to  the  Church,  and  being  also,  as  must  be  supposed, 
“ in  periculo  mortis,^’  he  can  be  absolved  from  the  censure  by 
any  priest.^ 

866.  The  rubric  says  nothing  of  interdict,  but  we  may 
observe  that,  if  it  be  personal,  what  has  just  been  said  of 
excommunication  may  be  applied  to  it.  If  it  be  local,  however. 
Extreme  Unction  cannot  be  administered  to  any  in  the  place 
except  in  case  of  necessity,  according  to  Collet  f but  St.  Lig- 
uori  gives  it  as  the  common  opinion,  that  it  may  be  adminis- 
tered to  religious,  and  cites,  without  disapproval,  the  opinion 
of  some  who  maintain  that  it  may  be  administered  generally.^ 

*867.  Those  who  are  not  yet  baptized  are  incapable  of  re- 
ceiving this  or  any  other  sacrament.^  But  if  an  adult  be 
baptized  in  a dangerous  illness,  or  fall  into  a dangerous  ill- 
ness immediately  after  receiving  Baptism,  Extreme  Unction 
should  be  administered  to  him  ; for  though  Baptism  remits  all 
sin  both  as  to  guilt  and  punishment,®  it  does  not  produce 
what  is  the  primary  effect  of  Extreme  Unction,  for  it  does 
not  remove  the  torpor  and  weakness  which  are  the  result  of  sin, 
nor  give  a special  strength  against  the  temptations  of  the 
devil  in  the  last  agony.® 

$ X. — Non  ministretur  etiatn  praelium  inituris,  aut  navigationem,  aut 
peregrinatioiiem,  aut  alia  pericula  subituris,  aut  reis  ultimo  supplicio 
mox  afficieiidis;  aut  pueris  ratiouis  usum  non  habentibus. 

*868.  It  lias  been  already  stated,  that  the  subject  of 
Extreme  Unction  must  be  in  danger  of  death  from  some  in- 
firmity actually  affecting  the  jierson  to  whom  it  is  administered.’’' 
It  is  not  enough  that  he  be  in  danger  of  death,  or  even  certain 
of  suffeiing  death,  by  violence  or  from  any  extermil  cause. 
Hence  it  cannot  be  administered  to  those  mentioned  in  the 
present  rubric : to  soldiers  entering  the  field  of  battle,  to 

* Vid.  Gury,  I)e  Censuris,  cap.  i.  art.  iv.  n.  952. 

2 ]Je  Censuris,  cap.  iii.  art.  ii.  Lib.  vii.  n.  334,  iii  pareutli. 

St.  Lig.,  lib.  vi.  n.  79. 

. ® Cone.  Trid.,  Sews.  v.  Deer,  de  Peccat.  Griffin.,  $ v. 

® St.  Lig.,  n.  721.  Vid.  supra,  u.  844. 

y Supra,  u.  859. 


364 


SACRAMENT  OF  EXTREME  UNCTION.  [cHAP.  XV. 


persons  undertaking  a perilous  voyage  or  journey,  or  to  crim- 
inals about  to  be  executed.  But  if  any  of  these  has  already 
suffered  what  is  sufficient  to  cause  death — if  a soldier,  for  in- 
stance, is  mortally  wounded,  or  if  a criminal,  after  hearing 
his  sentence,  gets  into  a fever,  or  if  he  is  mortally  injured  by 
a fall  from  the  scaffold,  or  if,  being  condemned  to  die  by  slow 
torture,  he  has  already  suffered  enough  to  cause  death — in 
any  such  case  Extreme  Unction  maybe  administered  if  there 
be  an  opportunity,  since  there  is  then  a dangerous  ailment 
actually  affecting  the  body.^ 

*869.  Women  cannot  be  anointed  on  account  of  the  ordi- 
nary pains  of  childbirth  ; but  if  these  be  very  severe,  and 
such,  as  to  endanger  life,  the  sacrament  may  bead  ministered.^ 

We  have  seen  under  a preceding  rubric  that  it  cannot  be 
administered  to  children  who  have  not  the  use  of  reason.^ 


$ XI. — Si  quis  autem  laborat  in  extremis,  et  pei’iculum  immineat,  iie 
decedat  antequam  finiaiitur  Unctiones,  cito  ungatur,  incipiendo  ab  eo 
loco  : Per  istam  sanctam  Unctionem,  etc.,  ut  infra  : deinde,  si  adhuc 
supervivat,  dicaiitur  Orationes  prsetermissae  suo  loco  positae. 

870.  Several  questions  of  great  importance  in  practice  are 
suggested  under  this  rubric.  When  there  is  reason  to  appre- 
hend that  the  sick  person  may  die  before  the  whole  ceremony 
as  given  in  the  ritual  can  be  performed,  the  priest  is  here 
directed  to  omit  what  precedes,  and  commence  with  the  appli- 
cation of  the  matter  and  form,  and  afterwards,  if  the  person 
survives,  to  supply  what  has  been  omitted.  There  is  no 
difficulty,  if  time  permits  the  unction  of  the  five  organs  of 
sense,'*  with  the  form  appropriate  to  each  ; but  if  there  is  not 
time,  or,  what  comes  to  the  same,  if  it  is  feared  there  will  not 
be  time  for  this,  how  is  the  priest  to  act  ? It  would  seem 
from  the  rubrics  that  he  should  proceed  with  the  usual 
unctions  as  far  as  he  can,  and  cease  if  death  takes  place 
before  he  has  completed  them. 

*871.  But  theologians  commonly  teach  that,  in  this  case, 
he  should  apply  a single  unction,  with  the  form  expressing 
all  the  senses.  St.  Liguori  recommends  him  to  pronounce  the 
form  as  follows : Per  istam  sanctam  Unctionem  ct  suam 

piisshnam  misericordiam  indulgeat  tibi  Dominus  quidquid 

^ Baruff.,  n.  83,  84.  Cleric.,  Decis.  Ixxix.  n.  34,  et  seq. 

•^St.  Lig.,  n.  713,  Dub.  3. 

® Vid.  supra,  n.  860. 

'‘Vid.  infra,  $ xv. 


$ XI.  872.] 


IN  UKGENT  NECESSITY. 


365 


delifiuisti  per  scnsus, — visum,  audiium,  gustum,  odoratum,  et 
tactum,^^  putting  the  word  delicxidsti”  before  the  expression 
of  the  senses  j for  should  the  person  expire  before  it  is  pro- 
nounced, the  sacrament  would  be  null.^  Benedict  XIV, 
speaking  of  this  case,  says  : “ Parochos  monebit  (episcopus)  ut 
“ cum  prudenter  timent  segrotura  decessurum  priusquara  omnes 
“ absolvantur  quinque  sensuum  unctiones,  unicum  sensuin 
inungant  formam  universalem  pronuntiando ; . . . . quinirao 
in  praedicto  eventu  consultius  esse  ut  caput,  e quo  omnium 
sensuum  nervi  descendunt,  sub  eadem  forma  universali  inun- 
gatur,  non  immerito  advertit  Coninck  [De  Sacram.,  disp.  19, 
dub.  iii.  n.  2).  Ne  vero  parochi  hac  libertate  abutantur,  ex- 
^^peditut  episcopus  simul  serio  eosdem  admoneat  a gravis 
culpae  reatu  non  excusari  qui  extra  casum  verae  necessitatis 
“ vel  unam  ex  quinque  sensuum  unctionibus  praBtermittit.”^ 
St.  Liguori  says : Tempore  pestis,  vel  alia  urgente  necessi- 
tate,  poterit  adhiberi  sub  conditione  una  unctio  in  aliquo 
“ sensu  (et  consultius  in  capite).”^ 

*872.  It  is  not  stated  by  either  of  these  authorities  to  what 
part  of  the  head  this  single  unction  should  be  applied ; but 
they  seem  to  convey  that  the  part  is  not  one  of  the  organs,  as, 
e.  g.,  an  eye  or  an  ear,  since  the  head  is  distinguished  in  the 
above  extracts  from  any  particular  organ.  The  Modo 
Pratico  directs  that  it  be  applied  to  the  forehead,  nella 
fronte.”^  Baruffaldi  appears  to  recommend  the  same,®  and  so 
does  Falise.®  It  would  be  well,  we  think,  to  follow  this  in 
practice.  But,  after  applying  the  thumb  to  the  forehead,  we 
would  instantly,  and  without  making  the  sign  of  the  cross,"^ 
pass  it  over  one  eye,  over  the  nose  and  lips,  and  then  apply  it 
to  one  ear.  We  should  thus  have  the  unction  of  all  the 
organs,  the  forehead  holding  the  place  of  the  hand.  We  are 
convinced  this  could  be  done  as  quickly  as  the  words  of  the 
form  above  given  could  be  })ron(>unced.  In  most  cases,  even 
the  hand,  after  the  ear,  could  be  anointed  within  the  time. 
The  reasons  .for  preferring  this  mode  are  given  hereafter.®  If, 
however,  this  mode  be  impossible,  on  account  of  the  position 
of  the  head,  or  from  some  other  cause,  any  organ,  or,  if  all 
else  fails,  any  part  of  the  body  that  can  bo  reached,  may  be 
anointed.® 

‘ Lib.  vi.  n.  710.  Vid.  BarufFaldi,  tit.  xxvii.  n.  125. 

* JJe  Synod.  Duec.,  lib.  viii.  cap.  iii.  n.  .5.  ^ Loc.  cit. 

* III'"®  Partie,  sect.  i.  chap.  i\’.  n.  4.  Cap.  ix. 

Vid.  infra,  cap.  xvi.  $ x.  ^ Tit.  xxvii.  n.  125. 

® Infra,  $ xv.  ii.  888.  ® Cleric.,  De  Ext.  Unct.,  Decis.  Ixvi.  n.  8. 


366 


SACliAMENT  CF  EXTREME  UNCTIOX.  [chap.  XV. 


*873.  In  the  words  above  cited,  St.  Liguori  supposes  that 
the  unction  takes  place  “sub  conditione.’’  Neither  Benedict 
XIV,  nor  the  “ Modo  Pratico,^’  makes  mention  of  a condition  ; 
but  they,  perhaps,  suppose  it,  as  the  validity  of  the  sacrament, 
though  highly  probable,  is  not  quite  certain.^ 

We  have  nowhere  seen  the  words  to  be  used,  if  a person 
chooses  to  express  the  condition ; but  we  think  it  may  be 
accurately  expressed  thus : “ Si  Jicec  materia  sit  sufficiens  : 
“ Per  istam  sanctamj’’  etc.  In  all  cases  of  this  kind,  it  is  enough 
that  the  condition  be  such  as,  if  actually  placed,  must  remove 
the  existing  doubt  regarding  the  validity  of  the  sacrament. 
When  a form  of  words  expressing  the  condition  is  prescribed 
by  the  rubric,  of  course  it  should  be  used  j but  where  no  form 
is  prescribed,  the  condition  need  not  be  expressed  in  words ; 
it  is  enough  that  it  be  formed  in  the  mind.^ 

If  the  person  survives,  the  organs  are  to  be  anointed  in  the 
usual  way,^  with  the  form  appropriate  to  each,  but  condition- 
ally.^ Idle  condition  here  expressed,  or  mentally  formed, 
would  be,  “ Si  non  valeat  unctio  facta, or  one  equivalent. 

*874.  Nothing  but  a case  of  real  necessity  can  justify  the 
priest  in  omitting  even  one  of  the  five  unctions,  as  is  clearly 
laid  down  in  the  above  extract  from  Benedict  XIV.^  ddie 
case  in  which  it  is  feared  that  the  person  may  die  before  they 
are  completed,  is,  undoubtedly,  such  a case  of  necessity.  But 
is  there  any  other,  it  may  be  asked,  in  which  the  priest  is 
justified  in  applying  a single  unction  in  the  manner  explained  ? 
The  “Modo  Pratico”®  mentions  two  others.  The  first  is  the 
case  of  pestilence.  This  is  commonly  admitted  by  theologians,'^ 
and  seems  to  be  included  by  St.  Liguori  in  the  words  above 
cited,  “ tempore  pestis,”  which  may  be  taken  to  mean,  “ when 
“ there  is  danger  of  catching  the  infection,’’  for  it  cannot  be 
implied  that  in  pestilence  there  is  always  danger  of  death 
before  the  unctions  can  be  completed.  ' 

The  second  case  is  that  in  which  the  sacrament  is  to  be 
administered  to  a number  of  sick,  and  in  which  there  is 
danger  that,  if  the  five  unctions  are  applied  to  each,  there 
will  not  be  time  to  administer  the  sacrament  to  all.®  This 
case  must  be  of  frequent  occurrence  in  time  of  epidemic,  and 

* Vid.  infra,  $ xv. 

Gury,  ii.  n.  206,  Qu£er.  7°.  Vid.  supra,  cap.  iii.  $ x.  ^ 

® Lacroix,  lib.  vi.  pars  ii.  n.  2121.  "*  Modo  Pratico,  cap.  ix. 

5 Supra,  n.  871.  ® Loc.  cit. 

^ Vid.  Cleric.,  Decis.  Ixvi.  n.  9.  Belied.  XIV.,  De  Syn.  Dio&c.,  lib. 
xiii.  cap.  xix.  n.  29.  ^ Modo  Pratico,  1.  c. 


$ xin.  876.] 


m UKGE2«T  NECESSITY. 


367 


must,  no  doubt,  be  often  dealt  with  by  military  chaplains  in 
time  of  war,  when  they  have  to  administer  the  last  sacraments 
to  a number  of  wounded  men  together. 

§ XII. — Si  vero  dum  inungitur,  infirmus  decedat,  Presbyter  ultra  non. 
procedat,  et  praedictas  Orationes  omittat. 

Quod  si  dubitet  an  vivat  adhuc,  unctionem  prosequatur,  sub  condi- 
tione  pronuntiando  formam  dicens : Si  vivis,  -per  isiam  sanctam  Unctionem, 
etc.,  ut  infra. 

*875.  If  the  priest  be  sure  that  the  person  is  dead  before 
he  has  completed  the  unctions,  he  is  to  proceed  no  further  : 
he  is  not  even  to  supply  the  prayers  that  may  have  been 
omitted.  The  whole  rite  supposes  the  person  to  be  living, 
and  should  therefore  cease  the  instant  it  is  known  that  he  is 
dead.  The  priest  should  in  this  case  read  the  prayers  for  a 
soul  just  departed,  commencing,  Suhvenite  Sancti  Dei,”  eto.^ 

But  if  he  be  in  doubt,  as  is  usually  the  case  in  practice,  for  it 
is  very  difficult  to  ascertain  the  exact  moment  of  death,  he  is 
to  proceed  with  the  unctions,  using  the  conditional  form  here 
prescribed,  ‘‘  Si  vivis,  per  istam,^’  etc.  The  rubric  clearly  sup- 
poses that  the  priest  is  administering  the  sacrament  by  anoint- 
ing the  organs  in  the  usual  way.  But  from  what  has  been 
said  above, ^ it  may  be  inferred  that  as  soon  as  the  doubt, 
whether  the  person  be  alive,  occurs,  he  should  instantly  apply 
a single  unction  with  the  general  form,  and  then  proceed  with 
the  separate  unctions,  resuming  where  he  left  off,  and  using 
in  all  the  condition,  Si  vivis/’  etc. 

$ XIII. — Si  autem  accident  iiifirmum  post  peccatornm  suorum  Con- 
fessioiiern  ad  exitum  vitse  properare,  tunc  cuui  sacro  Viatico  poterit  et 
Oleum  Iiifinnorum  ad  eum  defeni  per  ipsum  Sacerdotem  qui  defect 
sacrara  Eucliaristiam.  Si  tamen  alius  I’resbjter,  vel  Diacouus,  qui 
Oleum  sanctum  deferat,  baberi  possit,  per  ipsum  deferatur,  qui 
fluperpelliceo  indutus,  cum  Oleo  sacro  occulte  delate  sequatur  Sacer- 
dotem Viaticum  portantem ; et  postquam  infirmus  Viaticum  sumpserit, 
inungatur  a Sacerdote. 

876.  In  countries  where  the  Blessed  Sacrament  is  carried 
to  the  sick  in  solemn  procession,  tlie  priest  is  not  allowed  to 
carry  the  oleum  infirrnorum along  with  it,  unless  in  the 
case  here  mentioned  by  the  rubric,  i.  e.,  the  case  in  whicli  both 
the  Viaticum  and  Kxtreme  Unction  must  be  adtninistered  at 
the  same  time,  wliile  tliere  is  no  other  priest,  nor  even  a deacon, 
to  carry  the  holy  oil.  In  this  case,  the  rubric  j)ermits  the 


De  Ilerdt,  n.  23,  i.  3°. 


'■*  Supra,  11.  871. 


368  SACRAMENT  OF  EXTREME  UNCTION.  [chap,  xv 


priest  to  carry  the  holy  oil  as  well  as  the  Blessed  Sacrament, 
but  it  does  not  explain  in  what  manner.  De  Herdt  says  the 
vessel  of  oil  should  be  fastened  round  the  neck,  and  carried 
under  the  surplice,  so  as  not  to  appear ; because  if  the  rubric 
directs  that  even  another  priest,  or  a deacon  carrying  it  after 
him,  should  carry  it  secretly,  much  more  should  this  be  required 
of  the  priest  himself,  who  is  publicly  carrying  the  Blessed 
Sacrament.^ 

*877.  But  what  the  rubric  regards  as  exceptional,  is,  in 
Ireland,  and  other  countries  similarly  circumstanced,  the 
general  rule.  On  account  of  the  scarcity  of  priests,  and  the 
distance  in  most  cases  of  the  houses  of  the  faithful  from  the 
church  or  parochial  residence,  the  priest,  when  called  on  to 
attend  a sick  person,  usually  goes  prepared  to  administer  both 
the  Viaticum  and  Extreme  Unction,  before  he  leaves  him. 
He  is,  moreover,  obliged  to  carry  the  Blessed  Sacrament,  as 
w^ell  as  the  oil,  privately.^ 

In  case  of  very  urgent  necessity,  the  holy  oil  might  be 
carried  by  a laic,  according  to  De  Herdt^  and  the  continuator 
of  Gardellini^  Hence,  if  a priest,  attending  one  that  is  dying, 
had  not  the  holy  oil  with  him,  he  might  send  a laic  to  bring 
it,  while  he  himself  is  engaged  hearing  the  dying  nian^s 
confession.^ 

$ XIV. — In  eadem  infirmitate  hoc  Sacramentum  iterari  non  debet, 
nisi  diuturna  sit,  ut  si,  cum  infirmus  convaluerit,  iterum  in  periculum 
mortis  incident. 

* 878.  Extreme  Unction  can  be  administered  only  to  those 
who  are  in  danger  of  death,  as  we  have  seen.®  When  once 
administered,  it  cannot  be  repeated  tvliile  the  same  danger 
continues.  Benedict  XIV  mentions  some  strange  opinions 
which  were  held  on  this  subject.  One  of  these  was,  that  a 
person  could  receive  Extreme  Unction  only  once  during  his 
life.  Another,  that  it  could  be  received  only  after  an  inter- 
val of  three  years  from  the  last.  In  the  opposite  extreme,  he 
cites  some  ancient  rituals  which  prescribed  a repetition  of  the 
unctions,  as  w^ell  as  the  administration  of  the  viaticum,  every 
day  for  seven  successive  days.’^ 

^ De  Herdt,  pars  vi.  n.  24,  1.  ^ Vid.  infra,  cliap.  xv».  § hi. 

3 Loc.  cit.  n.  20.  i. 

Annotat.  in  Deer.  16  Dec.  1826,  in  Gandaven.,  ad  2 Quaes,  v.  n. 
4623.  ® Vid.  Annotat.  cit.  ® Supra,  $ vi. 

’’  De  Synod.  Dime.,  lib.  viii.  cap.  viii.  n.  3 et  4. 


$ XIV.  880.]  WHEN  IT  MAY  BE  EEPEATED. 


369 


But  tliese  opinions  and  practices  were  confined  to  a few. 
The  doctrine  commonly  received  and  acted  on  at  all  times  is 
that  which  is  conveyed  in  the  present  rubric.  It  is  the  doc- 
trine taught  by  St.  Thomas,  and  after  him  by  all  theologians, 
viz.,  that  in  the  same  sickness,  and  while  the  same  danger  ot 
death  continues,  the  sacrament  cannot  be  administered  a 
second  time  (according  to  many,  not  even  validly),^  but  that 
it  may  be  repeated  as  often  as  a person,  having  recovered 
from  the  danger,  again  falls  into  it,  even  during  the  same 
sickness.^ 

879.  The  great  difiiculty  in  practice  sometimes  is,  to 
ascertain  when  a person  during  the  same  illness  has  so  far 
recovered  that  it  should  be  again  administered  in  case  of 
relapse.  In  an  illness  of  very  short  duration,  it  is  never 
administered  a second  time,  for  in  such  a case  the  recovery 
is  either  complete  or  merely  apparent.  Hence  the  rabric 
says,  cum  diuturna  sit.” 

880.  But  a mere  continuance  of  life,  no  matter  how  long, 
does  not  of  itself  justify  the  administration  of  the  sacrament 
a second  time.  All  theologians  seem  to  be  agreed  that  a 
recovery  of  some  kind  is  required.  St.  Liguori,  after  citing 
the  words  of  our  rubric,  says:. “Unde  adverte  quod  in  morbo 
“ diutiirno,  si  infirmus  post  unctionem  certe  manserit  in  eodem 
“ periculo  mortis,  non  poterit  rursus  ungi.”^  Generally  speak- 
ing, however,  changes  for  the  better  do  take  place  in  diseases 
of  lengthened  duration,  as  consuniption  or  dro})sy.  In  one  of 
these,  a person  in  manifest  danger  of  deatli  at  present  may 
be  over  this  danger  in  a few  days,  and  be  tolerably  well  for 
several  weeks  or  months,  although  it  is  known  that  the  dis- 
ease still  continues,  and  is  even  likely  to  end  fatally.  In 
such  a case,  when  the  disease  takes  another  turn,  and  the 
person  is  again  in  similar  danger,  Extreme  Unction  may  be 
again  administered,  for,  though  the  disease  is  the  same,  the 
state  of  the  disease  is  different. 

We  cannot  do  better  than  give  here  the  words  of  St. 
Thomason  the  subject,  quoted  by  Benedict  XIV  “Hoc 
“sacramentum  non  respicit  tanturn  infimiitatem  sed  etiam 
“ infimiitatis  statum  j quia  non  debet  dari  nisi  infirmis  qui 
“ secundum  hurnanam  aistimationem  videntur  morti  appro- 
“ pinquare.  Quaedam  ergo  infirmitates  non  sunt  diuturiue  j 

* Vid.  Lacroix,  lib.  vi.  p.  ii.  n.  2103. 

2 Benedict,  XIV,  1.  c.  8t.  Lig.,  n.  715. 

® Loc.  cit.  * Ibid, 


370  SACRAMENT  OF  EXTREME  UNCTION,  [chap.  XV. 

unde  si  in  iis  datnr  hoc  sacramentnm,  tunc  cum  homo  ad  ilium 
‘‘  statum  perveniat,  quod  sit  in  periculo  mortis,  non  recedit 
a statu  illo,  nisi  infirmitate  curata : et  ita  iterum  non  debet 
‘^inungi;  sed  si  recidivum  patiatur,  erit  alia  infirmitas,  et 
poterit  fieri  alia  inunctio.  Quaedam  vero  sunt  aegritudines 
diuturnae,  ut  liectica  et  hydropisis,  et  hujusmodi;  et  in  talibus 
“ non  debet  fieri  inunctio,  nisi  quando  videntur  perducere  ad 
periculum  mortis ; et  si  homo  ilium  articulum  evadat,  eadem 
‘^infirmitate  durante,  et  iterum  ad  similem  statum  per  illam 
“ infirmitatem  reducatur,  iterum  potest  inungi ; quia  jam  est 
“ quasi  alius  infirmitatis  status,  quamvis  non  sit  alia  infirmitas 
“ simpliciter.’’^ 

881.  To  verify  the  condition  of  the  rubric,  “si  convaluerit,’’ 
it  is  not  enough  that  the  patient  appears  to  be  out  of  danger 
for  a few  days.  There  must  be  probable  ground  for  believing , 
that  he  has  really  got  out  of  danger,  and  there  must,  therefore, 
be  an  improvement  that  continues  for  a considerable  time.^ 

It  is  the  practice  of  some,  in  all  cases  of  tedious  illness,  to 
repeat  Extreme  Unction  after  the  interval  of  a month.  It 
would  be  hard  to  reconcile  this  practice  with  the  rubric  and 
the  words  of  St.  Liguori  above  cited,^  when  it  is  certain  that 
the  same  danger  has  continued  all  the  time.  But  it  often 
happens  that,  all  things  considered,  there  is  a doubt  whether 
the  state  of  the  disease  has  really  changed — whether  the 
danger  has  at  any  time  ceased,  or  has  all  along  continued ; 
and  in  this  case  of  doubt  the  priest  is  recommended  to  admin- 
ister the  sacrament  again,  as  more  in  accordance  with  the 
ancient  practice  of  the  Church.^  Now,  it  may  be  contended 
that  there  is,  generally  speaking,  ground  for  such  a doubt  in 
the  case  of  any  one  who  lives  a month  after  receiving  Extreme 
Unction,  and  is  still  in  danger  of  death ; and  that,  therefore, 
in  a tedious  illness,  the  sacrament  should,  as  a general  rule, 
be  repeated  after  the  lapse  of  a month. 

882.  If  one  has  received  Extreme  Unction  without  the 
necessary  dispositions,  and  therefore  without  fruit,  though 
validly,  the  sacrament  cannot,  on  this  account,  be  repeated 
during  the  same  danger.  But  theologians  commonly  teach 
that,  in  such  circumstances,  the  sacrament  would  revive  and 
produce  its  effect,  as  soon  as  the  requisite  dispositions  are 
present.®  If  the  want  of  these  dispositions  at  the  time  was 

^ In  Supplem.,  3*®  partis,  Qnfes.  33,  art.  ii. 

^ St.  Lig.,  1.  c.  in  fine.  ^ Supra,  n.  880 

Belied.  XIV.,  1.  c.  St.  Lig.,  1.  c.  ^ St.  Lig.,  n.  707,  Quaer.  ii. 


§ XV.  835.]  WHERE  TO  APPLY  THE  UNCTION. 


371 


not  culpable,  and  if  no  mortal  sin  bas  been  committed  in  the 
meantime,  attrition  would  suffice  for  the  reviviscence  : other- 
wise, perfect  contrition  or  the  sacrament  of  Penance  would  be 
necessary,  just  as  in  the  case  of  the  reviviscence  of  Baptism.^ 

883.  Should  one  who  has  received  Extreme  Unction  with 
the  proper  dispositions,  fall  into  giievous  sin  while  the  same 
danger  still  continues,  he  would  lose,  from  that  moment,  the 
right  to  those  special  helps  that  are  the  elFect  of  the  sacrament ; 
but  that  right  would  be  restored  to  him,  along  with  sanctify- 
ing grace,  on  his  making  an  act  of  perfect  contrition,  or 
receiving  sacramental  absolution.^ 

$ XV. — Quinque  vero  corporis  partes  praecipue  ungi  debent,  quas 
veluti  sensuum  instruraenta  homini  natura  tribuit,  nempe  oculi,  aures, 
nares,  os  et  manus  ; attaraeii  pedes  etiam  et  renes  ungendi  sunt ; sed 
renuin  unctio  in  niulieribus,  hoilestatis  gratia,  semper  omittitur;  atque 
etiam  in  viris  quando  infirmus  commode  moveri  non  potest.  Sed  sive 
in  mulieribus  sive  in  viris,  alia^corporis  pars  pro  renibus  ungi  non  debet. 

884.  ^^The  sacred  unction,”  says  the  Catechism  of  the 
Council  of  Trent,  is  to  be  applied,  not  to  the  entire  body, 

but  to  the  organs  of  sense  only : to  the  eyes,  because  the 
organs  of  sight  j to  the  ears,  because  the  organs  of  hearing  ; 
to  the  nostrils,  because  the  organs  of  smelling ; to  the 
“ mouth,  because  the  organ  of  taste  and  speech  ; to  the  hands, 
because  the  organs  of  touch.  True,  the  sense  of  touch  is 
diffused  alike  throughout  the  body,  but  the  hands  are  its 
principal  seat.  This  manner  of  administering  Extreme 
Unction  is  observed  throughout  the  universal  Church,  and 
admirably  accords  with  the  medicinal  nature  of  this  sacra- 
merit.  As  in  corporal  infirmity,  although  it  affects  tlie 
entire  body,  the  cure  is  applied  to  that  part  only  which  is 
the  source  and  origin  of  the  disease  ; so  is  this  sacrament 
^‘applied,  not  to  the  entire  body,  but  to  those  members  which 
‘‘are  preeminently  the  organs  of  sense,  and  also  to  the  loins, 
“ which  are,  as  it  were,  the  seat  of  concnjiiscence ; and  to  the 
“ feet,  by  which  we  move  from  one  place  to  another.”^ 

*885.  It  is  certain  that  the  unction  of  the  feet,  as  well  as 
that  of  the  loins,  may  be  omitted,  without  affecting  the 
validity  of  the  sacrament.  It  is  also  certain  that  when  the 
organ  is  double,  it  is  enough  for  the  validity  to  anoint  one, 


* Vid.  supra,  n.  449. 

^ Vid  De  I.<iig<>,  He  Sac.  Pcenilcnt.,  Dinp.  xi.  sect.  iii.  n.  49. 
^ Pars  ii.  cap.  vi.  n.  K). 


372 


SACRAMENT  OF  EXTREME  UNCTION.  [cHAP.  XV. 


as,  e.  g.,  one  eye  for  the  sense  of  sight.  Nor  is  it  necessary  to 
the  validity  to  observe  the  order  of  the  partsf  anointed.^ 

*886.  But  theologians  are  not  agreed  whether  or  not  the 
unction  simply  of  the  five  organs  of  sense  be  necessary.  The 
more  common  opinion,  according  to  St.  Liguori,^  affirms  that 
it  is  j and  since  there  is  here  question  of  the  validity  of  the 
sacrament,  this  opinion,  as  the  safer,  must  be  followed  in 
practice.^  It  is  probable,  however,  that  a single  unction  suf- 
fices, and  we  have  already  seen  how  this  opinion  is  to  be  acted 
on  in  case  of  necessity.^ 

887.  The  several  opinions  that  are  or  might  be  held  on 
this  subject,  are  expressed  in  the  following  propositions  : — 

The  unction  of  the  five  organs  of  sense,  with  the  form 
appropriate  to  each,  is  essential. 

2°  The  unction  of  the  five  organs,  with  one  general  form 
expressing  all  the  senses,  is  sufficient. 

3°  The  unction  of  the  forehead  for  all  the  organs,  with  the 
general  form,  is  sufficient. 

4®  The  unction  of  one  organ,  with  the  general  form,  is 
sufficient. 

5?  The  unction  of  any  part  of  the  body,  with  the  general 
form,  is  sufficient. 

6®  The  unction  of  one  organ  of  sense,  with  the  form  appro- 
priate to  that  sense,  is  sufficient. 

Now  those  who  maintain  that  the  unction  of  the  five  organs 
of  sense  is  necessary,  may  hold  either  the  first  or  the  second 
of  these  opinions ; and  from  the  way  in  which  some  authors 
speak  on  the  subject,  it  is  difficult  to  determine  which  of  the 
two  they  do  hold.  Generally  speaking,  they  seem  to  hold 
the  first.  At  all  events,  the  first  opinion  is  the  one  which  St. 
Liguori  says  is  communior  et  tutior.’’^  It  is  manifestly  the 

tutior,”  and  since  there  is  here  question  of  the  validity  of 
the  sacrament,  this  is  the  opinion  which  must  be  followed 
in  practice,  unless  when  necessity  may  require  one  to  act  on 
some  of  the  others.® 

888.  The  second  opinion  appears  to  be  somewhat  more 
probable  than  any  of  those  which  follow.  It  is  sustained  by 
all  that  can  be  alleged  in  favor  of  any  of  them,  and  has, 
besides,  the  advantage  of  approximating  more  to  the  first,  for 
in  it  there  is  really  the  unction  of  the  five  organs,  and  the 


* St.  Lig.,  n.  710,  Cerium  est. 
^ Vid.  St.  Lig.,  lib.  i.  n.  48 

* Loc.  cit.  u.  710. 


2 Loc.  cit.  Secunda  sententia. 
Supra,  n.  872. 

® Vid.  St.  Lig.,  lib.  vi.  n.  57. 


$ XV.  890.]  WHAT  UNCTIONS  ARE  ESSENTIAL. 


373 


sole  doubt  is  regarding  tbe  sufficiency  of  the  form.  Hence, 
in  case  of  necessity,  several  theologians  recommend  the  priest 
to  follow  it  if  he  can.^  Suarez,  after  explaining  this  opinion, 
says : Hanc  sententiam  hoc  modo  explicatam  iraprobare  non 

possum,”  and  seemingly  would  allow  it  and  no  other  to  be 
acted  on,  when  the  unctions  cannot  be  applied  in  the  usual 
way.^  Ooninck  appears  to  adopt  the  same  view,  and,  since 
his  authority  is  referred  to  approvingly  by  Benedict  XIV,”* 
we  give  his  words.  After  stating  that,  in  case  of  necessity, 
the  Pastoral  of  Mechlin  directs  a single  unction  to  be  applied 
with  the  general  form  (which  is  the  form  above  cited  from  St. 
Liguori),  he  proceeds : Securius  taraen  esset  in  dicto  casu 
ungere  celeriter  quinque  organa  sensuum  in  capite,  pronun ti- 
ando  formam  ibi  praescriptam,  quod  videtur  fere  aeque  celeriter 
posse  fieri ; et  tunc  ipsae  unctiones  responderent  ipsi  formae 
qua  videtur  significari  omnium  sensuum  organa  inungi.”^ 

889.  It  is  hard  to  say  that  the  third  opinion  is  more  prob- 
able than  the  fourth,  while  the  fourth  cannot  be  said  to  differ 
in  reality  from  the  fifth,  since  the  sense  of  touch  is  diffused 

alike  throughout  the  body,”  as  stated  by  the  Catechism  of 
the  Council  of  Trent,  in  the  extract  given  above.® 

Those  who  prefer  the  unction  of  the  head  to  the  unction 
of  any  particular  organ,  do  not  express  this  preference  in  a 
very  decided  way.  They  merely  say,  it  is  more  advisable. 
“ Consul  tins”  is  the  word  used  by  Benedict  XIV®  and  St. 
Liguori,  and  this  word  certainly  does  not  convey  the  idea  of 
notably  greater  security.  At  the  same  time  the  reason 
assigned  for  the  preference  seems  to  be  its  greater  security, 
inasmuch  as  the  unction  of  the  head,  in  which  all  the  organs 
(•f  sense  are  united  by  the  nerves,  is  a better  substitute  for  the 
unction  of  all  the  organs,  than  the  unction  of  any  one  organ 
could  be."^ 

890.  It  is  highly  probable  that  either  one  or  other  is 
sufficient  for  the  validity  j nay  more,  that  the  unction  of  any 
])art  of  the  body  with  the  general  fonn,  as  asserted  in  the 
fifth  opinion,  is  quite  sufficient.®  Benedict  XIV,  after  citing 
a great  many  authorities  in  favor  of  tliis  view,  observes  that 
it  is  powerfully  sustained  by  the  variety  of  usage  in  different 

^ Hnpemt)auin,  qiii  citat.  Laym.  et  Diana,  apud  8t.  Idg.,  n.  710. 

2 Disp.  xli.  sect.  iii.  n.  8,  in  fine.  ^ Supra,  n.  871. 

^ He  Extrema  Unctione,  Disp.  xix.  Dub.  iii.  n.  12. 

* Supra,  n.  884.  ® Vid.  supra,  n.  871. 

’ I’ened.  XIV,  cit.  supra,  n.  871. 

” De  Synod.  Dvxc.,  lib.  viii.  cap.  iii.  n.  3 et  4. 


374 


SACRAMENT  OF  EXTREME  UNCTION,  [chap.  XV. 


parts  of  the  Ohurch,  both  as  to  the  number  of  unctions  and 
the  particular  parts  anointed  j and  still  more  by  the  authority 
of  the  many  rituals,  which  expressly  permit  the  use  of  a 
single  unction  with  the  general  form,  when  all  the  unctions 
cannot  be  applied.^ 

891.  We  do  not  know  that  the  sixth  opinion  is  held  by 
any  one,  although  it  might,  perhaps,  be  deduced  from  opinions 
that  are  held.^  One  great  objection  to  it  is,  that,  if  it  be  true, 
it  would  follow  that,  in  the  ordinary  manner  of  anointing, 
a complete  sacrament  is  conferred  in  every  unction,  which,  we 
think,  would  not  be  admitted  by  any  one. 

So  much  for  the  speculative  question.  In  practice,  we  have 
already  seen  what  is  to  be  done  in  case  of  necessity ; but  in 
ordinary  cases  the  unctions  are  to  be  applied  as  directed 
in  the  present  rubric,  and  more  fully  explained  hereafter.^ 

892.  The  usage  regarding  the  parts  anointed  has  not  been 
invariable.  In  the  Greek  Church,  at  present,  the  unction  is 
applied  to  the  forehead,  chin,  and  both  cheeks  (thus  forming 
a cross  in  the  unction  of  the  head),  then  to  the  breast,  to  the 
two  hands,  and  to  the  two  feet.'^  But,  in  the  commence- 
ment of  the  ninth  century,  only  three  unctions,  it  is  said, 
W'ere  in  use  in  the  Eastern  Church.^ 

In  the  Western  Church,  the  custom  of  anointing  the  five 
organs  of  sense  appears  to  have  prevailed  everywhere,  and 
from  the  earliest  times ; but  there  was  a great  diversity  of 
usage,  and  there  still  is  considerable  diversity  in  difterent 
places,  as  to  the  parts  anointed  in  addition  to  these.  In 
several  ancient  rituals,  the  unction  of  one  or  more  of  the  fol- 
lowing parts  is  prescribed — in  some,  of  one  part,  in  others,  of 
another — the  neck,  the  throat,  the  breast,  the  loins,  the  knees, 
the  calves,  the  feet,  between  the  shoulders,  the  navel,  the 
place  of  greatest  pain.® 

In  many  rituals  used  in  Belgium,  the  unction  of  the  breast 
is  prescribed,  but  that  of  the  loins  is  omitted.’’'  The  same 
is  also  true  of  many  rituals  used  in  France.® 

*893.  In  the  ritual  published  for  the  use  of  the  clergy  in 
England,®  the  unction  of  the  loins  is  not  mentioned,  but 

1 Vid.  infra,  § xix.  ^ Supra,  n.  872.  ^ Chap.  xvi. 

^Mart^ne,  De  Ant.  Eccl.  Eitibus,  lib.  i.  cap.  vii.  art.  hi.  n.  vih. 

® Mart^ue,  ibid. 

® IMart^ne,  1.  c.  et  art.  iv.  per  totum.  Cfr.  Benedict  XIV,  1.  c.  n.  3. 

^De  Heidt,  pars  vi.  n.  21,  iii.  et  iv. 

® Dictionnaire  des  Rites  Sacr6s,  art.  TJnct.:  Eesume  d'un  grand 
nomhre  de  Eituels,  par  Beuvelet.  ^ Richardson,  Derby,  MDCCCLVI. 


§ XVI.  894.]  ADMINISTEKED  TO  TRIESTS. 


375 


the  other  unctions  are  prescribed,  as  in  the  Roman  ritual.  In 
the  Excerpta  ex  Rituali,’’  etc.,  for  the  use  of  the  clergy  of 
the  United  States  of  America,^  it  is  observed  in  a note  that 
the  usage  throughout  the  States  is,  always  to  omit  the  unction 
of  the  loins.^ 

Wherever  the  Roman  ritual  is  ordered  to  be  observed,  as  it 
is  in  Ireland,^  the  unction  of  the  loins  is  not  to  be  omitted  in 
men,  unless  in  the  case  here  excepted  by  the  rubric  itself; 
but  in  no  case  is  it  permitted  to  anoint  another  part  (e.  g.,  the 
breast)  instead  of  the  loins,  that  is,  as  we  take  it,  with  the 
form,  . . . quicqitid  per  lumhorum  delectationem  deliquistV^ 
Nor  is  it  permitted  to  add  these  words  while  anointing 
another  part ; e.  g.,  to  use,  while  anointing  the  feet,  the  form, 
. . . quicquid  per  gressum  et  lunibonim  delectationem  deli- 

quisti.”  The  present  rubric  clearly  forbids  any  substitution 
for  the  unction  of  the  loins,  and  will  have  it  simply  omitted 
when  it  cannot  be  properly  applied,  although,  when  any  of 
the  other  parts  mentioned  cannot  be  anointed,  the  unction 
may  be  applied  to  the  part  nearest,  according  to  wdiat  is 
directed  below.^ 

$ XVI. — Manus  vero,  quae  reliquis  infirmis  interius  ungi  debent, 
Presbyteris  exterius  ungantur. 

*894.  Twuj  reasons  are  assigned  for  this  provision  of  the 
rubric,  but  they  are  reasons  of  mere  congruity ; the  validity 
of  the  sacrament  is  nowise  involved.  One  is,  tiiat  the  priest’s 
hands  are  anointed  on  the  palms  at  his  ordination ; another, 
that  the  priest,  if  he  still  retains  his  consciousness,  may  be 
thus  reminded  of  his  dignity,  and  excited  to  compunction  for 
the  sins  of  which  his  hands,  though  consecrated,  may  have 
been  the  instruments.® 

The  distinction  here  made  between  pilests  and  others  is 
mentioned  by  very  few  of  the  ancient  rituals  given  by 
Martene,^  and  by  none  of  them  earlier  than  the  twelfth  century. 

^ Baltiniori,  1800. 

The  Sacred  Congregation  liaving  been  conenlted  on  a similar  usage 
in  the  diocese  of  Utrecht,  answeied  tliat  it  might  be  tolerated  ; but  at 
the  same  time  expressed  an  earnest  desire  {ardentissimum  votum)  that 
this  unction  as  pi-escribed  in  the  IJoman  Ititual  should  be  gradually  in- 
troduced. In  tlie  same  answer  the  Saci’ed  Congregation  refused  to  allow 
any  change  or  sujtpression  in  the  text  of  the  Kitual — 14  Aug.,  1858,  in 
Vltrajecten.,  q.  v.  in  Appendice 

Syn.  Thui’l.,  De  Ext.  i’ncL,  n.  .51. 

Infra,  $ xviii.  ® JJarnff.,  n.  115.  I)e  Ilerdt,  1.  c.  iv. 

® Loc.  cit.  art.  iv. 


376 


SACRAMENT  OF  EXTREME  UNCTION,  [chap.  XV. 


Some  of  them  are  silent  about  the  part  of  tlie  hand  to  be 
anointed,  while  many  of  them  expressly  direct  that  the  exterior 
be  anointed,  without  any  distinction  of  persons.  But  the 
Ritual  of  Fleury,  in  the  twelfth  century,  at  the  unction  of 
the  hands,  has  the  rubric,  Si  fuerit  sacerdos  soliimmodo 
“ deforis'^'^  and  from  that  date  we  find  the  practice  here 
fixed  by  the  Roman  ritual,  commonly  established. 

$ XVII. — Dum  ociilos,  aures,  et  alia  corporis  membra,  quae  paria  sunt, 
Sacerdos  ungit,  caveat,  ne  alterum  ipsorum  iiumgendo,  Sacramenti 
formam  prius  absolvat,  quam  ambo  liujusmodi  paria  membra  perunxerit. 

*895.  The  right  eye  or  ear,  etc.,  is  always  anointed  first. 
What  is  here  prescribed  is  required,  not  for  the  validity  of 
the  sacrament,  as  may  be  inferred  from  what  has  been  said 
elsewhere,^  but  merely  for  the  exact  and  decorous  performance 
of  the  ceremony.  The  precise  distribution  of  the  words  is 
not  fixed,  but  we  believe  it  is  the  usual  practice  to  anoint,  e.  g.j 
the  right  eye  while  pronouncing  the  words,  ‘‘  Per  istam 

sanctam  unctionem,^’  and  then  the  left,  while  pronouncing 
the  remaining  words  of  the  form,  et  suam  'piissimamj'  etc. 

§ XVIII. — Si  quis  autem  sit  aliquo  membro  mutilatus,  pars  loco  illi 
proxima  inungatur,  eadem  verborum  forma. 

*896.  If  one  has  lost  a member,  the  part  nearest  to  it  is  to 
be  anointed  as  here  directed.  If  it  be  a member  of  which  he 
once  had  the  use,  it  is  easy  to  understand  how  the  words  of 
the  form  can  be  verified.  But  the  unction  is  to  be  applied, 
although  he  may  have  wanted  the  member,  or  its  use,  from 
his  birth  j e.  g.^  the  eyes  of  one  who  has  been  bora  blind,  are 
to  be  anointed  with  the  usual  form,  quicquid  per  visum 

deliquistiJ’  Theologians  explain  this,  with  St.  Thomas,  by 
saying  that,  though  the  person  has  been,  of  course,  incapable 
of  sinning  like  others  by  the  external  organs,  he  may  have 
sinned  by  analogous  internal  desires,  or  by  those  internal 
powers  or  faculties  which  correspond  to,  and  are  immediately 
exercised  through,  the  external  organs.^ 

Should  the  person  have  redundant  members,  G.  g.j  a third 
hand,  then  those  are  to  be  anointed  that  have  been  most  in 
use,  or  that  are  nearest  to  the  natural  position.'* 

^ Mart^ne,  1.  c.  Ord.  xxiv. 

^ Supra,  n.  134,  et  n.  885. 

3 St.  Lig.,  11.  732,  ill  fine.  Baruff.,  tit.  xxvii.  n.  120. 

^Baruff.,  11.  119.  De  Herdt,  pars  vi.  n.  21,  hi.  7“. 


$ XIX.  89S.] 


THE  FORM. 


377 


$ XIX. — Hujus  .auteni  Sacramenti  forma,  qua  Saucta  Romana  Ecclesia 
utitur,  solemnis  ilia  precatio  est  quam  Sacerdos  ad  singulas  unctiones 
adhibet,  cum  ait : Per  istam  Sanctam  Unctionem,  et  suam  piissimam 
misericordiam,  indiilgeat  tibi  Dominus  quidquid  per  visum,  sive  per 
auditum,  etc.,  deliquisti. 

*897.  form  of  the  sacrament,”  says  the  Catechism 

of  the  Council  of  Trent,  is  the  word  and  that  solemn  prayer 

used  by  the  priest  at  each  anointing : ^ Per  istam  sanctam 
“ ^ unctionem^  etc.  That  such  is  the  true  and  proper  form  of 
“this  sacrament,  the  Apostle  St,  James  intimates,  when  he 
“ says,  ‘ et  orent  super  eum  et  oratio  fidei  salvabit  infirmum 
“ words  from  w'hich  we  may  infer  that  the  form  is  to  be 
“ pronounced  by  way  of  prayer,  although  the  Apostle  does 
“ not  say  of  what  particular  words  that  prayer  is  to  consist  j 
“ but  this  has  reached  us  by  the  faithful  tradition  of  the 
“ Fathers,  so  that  all  the  churches  retain  that  form  observed 
“ by  the  holy  Church  of  Rome,  the  mother  and  mistress  of 
“ all  churches.  Some,  it  is  true,  alter  a few  words,  as  when 
“for  '•  Indiilgeat  tibi  Peus/  they  say,  ^ Remittat’  or  ‘ Par  cat  y 
“and  sometimes,  ^ Sanet  quicquid  commisisti but,  as  the 
“ sense  is  the  same,  it  is  clear  that  the  same  form  is  religiously 
“ observed  by  all.”‘ 

It  is  certain,  therefore,  that  the  priest  is  bound  to  use  the 
deprecative  form,  wdiich  is  the  only  one  used  at  present  in  the 
Eastern,  as  well  as  in  the  Western  Church.  Many  theo- 
logians maintain,  with  St.  Thomas,^  that  it  is  essential  to  the 
validity  of  the  sacrament,  and  that  the  indicative  form  would 
not  suffice.  This  they  infer  from  the  words  of  St.  James,  using 
the  argument  just  given  by  the  Catechism  of  the  Council.^ 

898.  Others,  however,  maintain"*  that  the  indicative  form  is 
valid,  and  they  give  one  argument  which  appears  to  be  very 
strong,  viz.',  that,  in  many  of  the  ancient  rituals,  the  fonn  is 
indicative — “ Ungo  te'^  etc., — as  inay  be  seen  in  those  given 
by  Martene.^  Many  of  them,  no  doubt,  may  be  interpreted 
in  a deprecative  sense,  as,  e.  g.,  that  of  Cambray,  which  has, 
“ Ungo  oculos  tuos  dc  olco  sanctijicato  UT  quicquid  illicito 
“ visu  deliquisti  hujus  old  unctione  eocpiefur,  per/’  etc.  j and  so 
of  the  other  senses.®  The  particle  “ ut  ” may  be  understood 
to  give  a deprecative  sense  to  this  and  other  similar  forms  iu 

* Pars  ii.  cap.  vi.  n.  6. 

^ 3 par.  Sum.  Tbeolof/.  Snpplem.,  Q.  xxix.  art.  viii. 

^ St.  Lig.,  n.  711,  Dub.  i.  Suarez,  Disp.  xl.  »ec.  iii.  n.  7. 

Apud  St.  Dig.,  1.  c. 

* Lib.  i.  cap.  vii.  art.  iv.  Mart6ne,  1.  c.  Ordo  xix. 


378 


SACEAMENT  OF  EXTREME  UNCTIOX.  [chap.  xv. 


which  it  occurs.  But  there  are  some  ancient  forms,  as  that  of 
Narbonne/  in  which  no  word  occurs  to  insinuate  a deprecative 
sense,  and  which  do  not  admit  of  it  without  violence,  as  is 
observed  by  Benedict  XIV.^  It  cannot  be  denied,  then,  that 
the  opinion  of  those  who  maintain  the  validity  of  the  indicative 
form  is  probable,  but  of  course  it  can  never  be  used  in  practice.^ 

899.  The  form  here  given  is  that  prescribed  by  the  decree 
of  Eugene  IV.'^  The  priest  must  be  careful  to  pronounce  it 
according  to  the  instructions  of  the  ritual,  otherwise  he  is 
certainly  guilty  of  sin.®  But  the  variety  of  the  ancient  forms 
is  such,  that  it  is  difficult  to  determine  what  words  are 
essential,  or  what  could  be  omitted  without  affecting  the 
validity.  It  is  certain  that  the  form  of  this  sacrament  has  not 
been  determined  by  Christ  in  specie  infimd^  that  is  to  say,  the 
words  have  not  been  fixed  by  Him  like  those  in  the  forms  of 
Baptism,  and  the  Eucharist.  “Formam  sacramenti  extremae 

iinctionis,”  says  Benedict  XIV,  non  esse  a Christo  Domino 
institutam  in  specie  infimd,  ut  aiunt,  hoc  est,  certis  verbis 
prasscriptam,  theologi  omnes  admittunt,  atque  ex  diversis 
^^formulis  etiam  in  Ecclesia  Latina  in  illius  administratione 
usurpatis  evidenter  demons.tratur.’'® 

900.  It  is  agreed  that  the  word,  sanctam^'^  is  not  essential  j 
and  it  is  most  probable  that  the  words,  et  siimyi  piissimam, 

miser ico)xUam^’’  are  not  essential.'^  Hence  the  form  expressed 
thus  w’ould  be  valid : Per  istum  unctionem  indulgeat  tibi 
Dominus  quicpiid  deliquistiper  visum,  auditiimj’’  etc.  It  is 
commonly  admitted  that  the  wmrd,  deliquistiy’  or  some  other 
of  the  same  import,  is  essential.^  But  it  is  not  equally  certain 
that  the  expression  of  the  senses  is  essential.  We  have  seen 
that  when,  in  case  of  necessity,  a single  form  is  used,  it  should 
contain  an  expression  of  each  sense  after  the  word,  deliquisti,’^^ 
but  many  are  of  opinion  that  it  suffices  for  the  validity  to 
express  them  in  general,  . . . qiiicquid  deliquisti  qjer  sensus.’’^^'^ 
Some  go  still  further,  and  contend  that  it  is  not  necessary  to 
express  the  senses  at  all,  and  that  the  words,  “ Indulgeat  tibi 
DeuSy^  alone  are  essential ; for  the  act  of  anointing,  they 
say,  precludes  the  necessity  of  using  the  words,  ^*’per  isfam 
unctionem/’  while  the  word,  indulgeaty”  sufficiently  implies 

‘ Ordo  xiii.  ^ Be  Synod.  Dicec.,  lib.  viii.  cap.  ii.  in  fine. 

^ St.  Lig.,  lib.  i,  n.  48. 

Pro  Armenis,  apud  Denzinger,  Enchiridion,  etc.,  n.  595. 

^ St.  Lig.,  n.  711.  ^ Be  Syn.  Bitec.,  lib.  viii.  cap.  ii. 

^ St.  Lig.,  n.  711.  ® St.  Lig.,  ibid.  ^ Supra,  n.  871. 

Vid.  Collet,  Be  Extrema  Unctione,  cap.  iv.  Quaer.  i. 


$ xvm.  901.]  WHEN  IS  GRACE  CONFERRED?  379 

qiiicquid  ddiqiiistV^  To.  this  opinion  it  may  be  objected 
that  from  it,  especially  if  combined  with  that  which  asserts 
the  sufficiency  of  a single  unction,  the  conclusion  seems  to 
follow  that,  in  the  ordinary  administration,  the  sacrament  is 
confeiTed  not  once,  but  six  or  seven  times.  It  may  be 
answered,  however,  that  the  words,  per  visum “ per  audi- 
‘‘  tum,^^  etc.,  restrict  and  determine  the  meaning  of  the  form, 
so  as  to  make  the  unction  of  each  sense  only  a part  of  the 
sacrament,  for  even  the  addition  of  a word  to  those  that  are 
essential  can  affect  the  meaning  of  a sacramental  form.^ 

901.  It  is  disputed  amongst  theologians  whether  a distinct 
grace  is  produced  by  each  unction,  or  the  whole  grace  is 
confeiTed  only  when  the  last  unction  with  its  form  is  com- 
pleted.^ Some  maintain  the  former  opinion,  and  illustrate  it 
by  the  example  of  “ Orders,^^  which,  though  only  one  sacra- 
ment, contains  under  it  several  partial  sacraments,  each  with 
its  own  matter  and  form ; and  by  the  example  of  the 
Eucharist,  in  which  a distinct  grace  is  perhaps  received  by 
the  reception  of  each  species,  or  even,  in  many  cases,  of  each 
of  several  particles  successively,  although  ‘‘the  sacrament” 
is  received  only  once  at  a single  refection.  Suarez  sa3^s  this 
opinion  is  probable,  but  he  himself  holds  the  latter,  which  is 
_the  opinion  of  St.  Thomas.  He  explains  the  last  unction  to 
be,  not  the  last  which  may  be  actually  confeiTed,  but  the 
unction  of  the  last  of  the  five  organs  of  sense.^  St.  Liguori® 
seems  to  regard  the  two  opinions  as  equally  probable. 

* Jnenin,  apud  Catal.,  tit.  v.  cap.  i.  $ xix.  n.  ix. 

2 Vid.  De  Lugo,  De  Sacramentis,  Disp.  ii.  sect.  vi.  n.  127. 

3 St.  Lig.,  lib,  vi.  n.  707. 

Vid.  Disp.  xli.  sec.  ii.  * Loc.  cit. 


CHAPTER  XVI. 


OEDER  OF  ADMINISTEErN-G  THE  SACRAMEU^T  OF  EXTREME 
HXCTIOX:  ‘^ORDO  MINISTRANDI  SACRAMENTHM  EX- 
TREME UXCTIONIS.’^ 

$ I. — Sacerdos  igitur  Sacramentum  ministraturiis,  quatenus  fieri 
poterit,  parari  curet  apnd  infirmum  mensam  mappa  Candida  coopertam ; 
itemque  vas,  in  quo  sit  bombacium,  seu  quid  simile  in  septem  globules 
distinctum,  ad  abstergendas  partes  inunctas ; medullam  panis  ad  deter- 
gendos  digitos,  et  aquam  ad  abluendas  Sacerdotis  raanus ; ceream  item 
candelam,  quae  deinde  accensa  ipsi  ungenti  lumen  praebeat.  Denique 
operam  dabit  ut  quanta  poterit  munditia  ac  nitore  hoc  Sacramentum 
ministretur. 

902.  The  Council  of  Trent  has  defined  that  a priest  alone 
is  the  minister  of  Extreme  Unction,  and  that  the  Preshy teri 

Ecclesise/’  mentioned  by  St.  James, ^ are  not  the  elders  in 
each  community,  as  the  heretics  maintain,  but  priests  ordained 
by  a bishop.^  This  interpretation  was  never  doubted  in 
antiquity.  The  very  name  given  to  them,  “ Presbyter! 
‘‘  Ecclesiae,’^  the  function  assigned  to  them,  and  the  effects 
attributed  to  their  ministry  by  the  Apostle,  show  clearly  that 
he  did  not  mean  simply  persons  advanced  in  years.^ 

903.  Any  priest  can  confer  the  sacrament  validly,  but  its 
administration  is  reserved  to  the  ordinary  pastor.  Another 
who  would  confer  it  without  his  leave,  expressed  or  implied, 
or  at  least  reasonably  presumed,  would  be  guilty  of  grievous 
sin.^  A religious  incurs  excommunication  if  he  administers 
it,  without  this  leave,  to  any  except  members  of  his  community, 
or  others  to  whom  he  may  be  privileged  to  administer  it.® 
But  in  case  of  necessity  it  may  be  administered  by  any  priest, 
at  least  by  any  priest  who  is  not  excommunicated.® 

*904.  A table  should  be  prepared  in  the  chamber  of  the 
sick  person  in  the  manner  already  directed  for  the  case  in 
which  the  Viaticum  is  about  to  be  administered.'’’  The  same 

^ Cap.  V.  14.  ® Sess.  xiv.  De  Sac.  Extr.  Unct.,  can.  iv. 

® Vid.  Estium,  in  loc.  ■*  St.  Lig.,  n.  722.  ® Ibid.,  1.  c. 

® Ibid.,  n.  723.  Vid  Bened.  XIV,  De  Synod  Dioec.,  lib.  viii.  cap. 
iv.  n.  7.  ’’  Vid.  supra,  n.  792. 


$ I.  905.] 


PREPARATIONS  IN  SICK  ROOM. 


381 


that  has  been  prepared  for  the  Viaticum  serves  also  for 
Extreme  Unction,  which  is  so  often  administered  immediately 
after.^  There  should  he  placed  on  it,  besides  the  crucifix  and 
candles,  a plate  containing  cotton  or  flax,  divided  into  seven, 
or,  for  a female,  six  little  balls  or  pellets,  to  be  used  in  wiping 
the  parts  anointed,  and  also  some  crumbs  of  bread,  or  a little 
dry  meal,  with  a basin  of  water  for  the  priesfis  hands.  Should 
the  table  be  prepared  for  Extreme  Unction  alone,  it  suffices  to 
have  one  w^ax-candle,  to  be  lighted  and  held  by  a clerk,  when 
the  priest  is  anointing.  If  it  be  prepared  for  the  Viaticum, 
two  candles  are  lighted  from  the  commencement,  and  one  of 
these  may  be  held  at  the  proper  time  by  the  minister.  Out 
of  reverence  for  the  sacrament,  it  is  recommended,  also,  that 
the  parts  to  be  anointed  be  washed  immediately  before  the 
priest  comes.* 

905.  The  last  clause  of  this  rubric  shows  the  object  of  the 
Church  in  all  these  preliminary  arrangements.  It  is  that  thus 
due  regard  may  be  had  to  cleanliness  and  propriety,  and  that 
the  whole  ceremony  may  be  performed  in  a manner  to 
conciliate  the  respect  and  veneration  of  the  faithful.  The 
rubric  says,  quatenus  fieri  poterit,  parari  curet  ” . 

operam  dabit.”  It  does  not  then  require  the  priest  himself 
to  do  these  things.  It  simply  requires  him  to  do  what  he  can, 
in  the  circumstances  in  wdiich  he  may  find  himself,  to  have 
these  preparations  made.  In  giving  instructions  to  the  people 
regarding  this  sacrament,  he  may  very  easily  take  occasion 
to  tell  them  how  the  chamber  of  the  sick  person  should  be 
prepared  for  tlie  visit  of  the  priest  when  he  is  sent  for. 

There  is  no  cabin  so  poor  that  it  may  not  be  made  clean,  at 
least  armind  the  l)ed  of  the  sick  ; none  in  which  a table  with 
a clean  white  cover  may  not  be  prepared,  at  least  by  borrowing 
from  some  charitable  neighbor.  There  might  be  some  pious 
confraternity,  the  members  of  which  would  undertake  to  have 
the  necessary  preparations  made.^  There  would  be  rarely 
wanting  at  least  some  pious  person  in  the  townland  or  district 
who  would  see  to  the  arrangement  of  everything  as  prescribed 
by  the  rubric,  were  the  priest  only  to  suggest  this,  and  to 
show  what  is  to  be  done.  The  only  expensive  re(piisite  is  the 
wax-candle.  Even  this  costs  very  little,  and  w’culd  be 
supplied,  we  have  no  doubt,  by  the  charity  of  others,  to  the 
few  who  might  be  unable  themselves  to  procure  it.  The  same 


* De  Herdt,  n.  24,  i.  3". 
3 Vid.  supra,  n.  795. 


* De  Herdt,  n.  21,  ii. 


382 


ORDER  OF  EXTREME  UNCTION.  [chap.  XVI. 


candles  could  be  taken  from  bouse  to  house,  as  they  might  be 
required,  until  consumed ; and,  if  necessary,  they  could  be 
purchased  by  the  priest  himself,  and  some  given  to  one  in 
each  district,  who  would  be  charitable  enough  to  take  charge 
of  them  for  the  purpose.  In  this  way,  we  believe,  a few 
shillings  anually  would  suffice  to  supply  the  poor  of  an  entire 
parish. 

Of  course  there  are  cases  so  urgent  as  to  leave  no  time  for 
preparation,  but  in  ordinary  cases  there  is  rarely  a sufficient 
reason  for  not  complying  with  what  the  rubric  prescribes. 

§ II. — Deinde  convocatis  Clericis  seu  ministris,  vel  saltern  uno  Clerico 
qui  Crucera  sine  hasta,  Aquam  beiiedictam  cum  aspersorio,  et  libruin 
Ritualem  deferat,  ipse  Parochus  decenter  accipit  vas  sacri  Olei  infir- 
morum,  sacculo  serico  violacei  colons  inclusum,  illudque  caute  deferat,  ne 
effundi  possit. 

906.  For  many  centuries  this  sacrament  was  usually 
administered  by  a number  of  priests  together.  This  practice 
is  still  continued  in  the  Greek  Church,  and  it  prevailed  in 
the  Latin  Church  down  to  the  thirteenth  century,  although 
from  the  earliest  times  instances  are  recorded  of  its  being 
administered  by  a single  priest,  and  no  doubt  was  entertained 
of  its  validity  when  thus  conferred.  All  this  is  stated  by 
Benedict  XIV,^  and  is  very  clearly  shown  by  Martene.^ 
According  to  the  Greek  Euchologium,  the  number  of  priests 
should  be  seven ; but  all  admit  that,  in  case  of  necessity,  it 
may  be  administered  by  three.^ 

907.  The  Greeks  insist  on  a plurality  of  ministers  on 
account  of  the  words  of  St.  James’:  . . . inducat  presbyteros  j ” 
but  this  expression  of  the  Apostle  is  fairly  interpreted  to 
signify,  ^‘one  of  the  priests;”  at  least  it  cannot  be  shown 
that  in  strictness  it  requires  the  presence  of  more  than  one.^ 
The  Greeks  who  are  united  to  the  Church  are  allowed  to 
retain  their  usage,  but  they  are  required  to  acknowledge  that 
the  sacrament  can  be  validly  conferred  by  a single  priest.® 

According  to  the  Greek  usage  the  ceremony  is  very  long. 
The  priests  bless  the  oil  with  several  prayers  and  canticles ; 
they  recite  seven  epistles,  seven  gospels,  and  seven  long 
prayers.  Each  of  them  anoints  the  sick  person,  reciting. 


^ De  Syn.  Diosc.,  lib.  viii.  cap.  iv.  n.  5. 

^ De  Bit.  Ant.  Eccl.,  lib.  i.  cap.  vii.  art.  hi.  n.  ii.  hi.  et  v. 

3 Benedict  XIV,  1.  c.  n.  8.  Marthie,*!.  c. 

Vid.  Corneliam  A Lapide,  in  loc.  Suarez,  Disp.  xliii.  sect.  ii.  n.  1. 
® Benedict  XIV,  loc.  cit. 


$ I.  909.] 


MINISTERS  REQUIRED. 


383 


while  he  anoints,  the  prayer,  Ilarep  "^Ayts  larpk  ra>v  (poxib'^ 
Kat  ru>v  (TojfjLdrwv^  etc.  This  prayer,  according  to  the 
common  opinion,  constitutes  the  form  of  the  sacrament.^ 
The  book  of  the  Gospels  is  placed  on  the  sick  man’s  head, 
and  all  the  priests  impose  hands  on  him,  while  the  principal 
priest,  called  in  the  rubric  6 Tipuiff-dpsyo:;,  recites  a prayer. 
We  may  observe  that  the  oil  is  blessed  each  time,  and  the 
ceremony  is  perfonned  in  the  church  if  the  sick  person  can 
be  brought  to  it,  otherwise  in  his  house. 

The  extract  given  by  Martene^  is  an  exact  translation  of 
the  ^AKoXoudia  zoo  '^Aycoo'' E/.aiou,  given  in  the  ETXO AOTIO N 
MET  A used  at  present  in  the  Greek  Church.  The  rubric 
regarding  the  unctions  is  not  very  clear.  It  simply  says  that 
the  priest  anoints,  saying  the  prayer,  “ Pater  SamteJ'*  etc.,  . . . 
and  then,  that  this  same  prayer  is  said  by  each  priest  while 
he  anoints.  All  the  parts,  however,  are  anointed  by  each 
priest,  not  one  by  one  priest,  and  another  by  another. 

908.  Although,  as  has  been  said,  the  same  usage  as  to  a 
plurality  of  priests  prevailed  in  the  Western  Church,  there 
was  a diversity  of  practice,  according  to  Martene,  as  to  the 
part  taken  by  each  priest  in  the  administration.  Sometimes 
each  priest  anointed  all  the  parts  with  the  appropriate  forms ; 
sometimes  one  anointed  one  part,  and  another  another,  with 
the  form  appropriate  to  each ; and  some  instances  are  men- 
tioned in  which  it  would  seem  that  one  applied  the  unctions 
while  another  pronounced  the  form.^  This  last  mode  is, 
most  probably,  invalid;  but  the  others  are,  undoubtedly, 
valid. Benedict  XIV  says  there  can  be  no  doubt  of  the 
validity  of  the  sacrament  when  the  organs  of  sense  are 
anointed  by  different  priests,  each  pronouncing  the  form 
appropriate  to  that  which  he  anoints.® 

909.  According  to  the  present  usage,  the  unctions  are 
applied  by  a single  priest,  and  it  is  not  lawful  to  depart  from 
this  usage,  at  least  if  we  except  the  case  of  necessity  f and 
we  doubt  if  it  would  be  expedient  even  then,  for  the  case  of 
necessity  is  otherwise  provided  for.’’'  But  should  the  priest 
be  prevented  by  a sudden  attack,  or  by  any  accident,  from 
completing  the  unctions,  another  should  sup})ly  what  has  been 
omitted.  The  second  })riest  in  this  case  should  not  repeat  the 

* Sylvestf^r,  Compendium  Theolofjvt  Classicum  pro  Grreri^,  cap.  Ixiii. 
$ 5.  Collet,  J)e  Ext.  Unct,  cap.  iv*.  coiicl.  ii.  Art.  iv.  ordo  .x.xxiii. 

3 Art.  iii,  n iv.  Suarez,  Disp.  xliii.  sect.  ii. 

^ Lib.  viii.  cap,  iv,  n.  5.  St.  Lig,,  n.  724,  in  parenth. 

^ Vid.  supra,  n.  871. 


384 


ORDER  OF  EXTREME  UNCTION.  [cHAP.  XV 


unctions  performed  by  the  first,  but  commence  where  he  left 
off,  unless  there  be  a notable  delay.  If  there  be  a delay  of 
even  a quarter  of  an  hour,  he  should  repeat  the  previous 
unctions  sub  conditione.’^^ 

910.  It  is  not  only  permitted,  however,  but  even  recom- 
mended, that  the  priest  who  administers  the  sacrament  be 
assisted  by  other  priests,  wdien  they  can  be  easily  had,  who 
may  act  as  his  ministers  in  the  ceremonies,  and  join  in  the 
prayers.^  Hence,  St.  Charles  directed  that  he  should  have 
with  him  as  many  priests  and  clerics  as  he  conveniently  can.^ 
According  to  our  present  rubric,  the  parish  priest,  when  about 
to  administer  the  sacrament,  convenes  them,  or  a few  of  them 
(supposing,  of  com'se,  that  there  is  a sufficient  number  at- 
tached to  the  parish  church),  or,  at  least,  gets  one  to  accom- 
pany him  and  carry  the  cross,  etc.,  as  here  prescribed,  while 
he  himself  carries  the  holy  oil  from  the  church.  It  is  unnec- 
essary to  bring  the  holy  water  if  it  be  certain  that  there  is 
some  already  in  the  chamber  of  the  sick  person.^  A proces- 
sion may  be  formed,  but  the  cross  is  carried  sine  liasta,” 
that  is,  without  the  long  staff  or  pole  on  which  it  is  usually 
fixed  in  processions  5 and  this,  according  to  Baruffaldi,^  very 
probably  for  the  convenience  of  passing  through  doors, 
ascending  stairs,  etc.,  to  reach  the  chamber  of  the  sick.  A 
decree  of  the  Sacred  Congregation®  appears  to  prohibit  the 
carrying  of  lights  in  this  procession,  though,  according  to 
Baruffaldi,  they  may  be  carried.^  It  is  certain,  however, 
that  the  bell  is  not  to  be  rung,  lest  the  faithful  might  think 
that  the  priest  is  carrying  the  Viaticum,  and  kneel  down  to 
adore.®  Hence  the  rubric®  expressly  prohibits  the  ringing  of 
the  bell. 

*911.  This,  however,  regards  countries  where  there  is 
nothing  to  prevent  such  processions.  With  us  the  priest 
usually  has  the  oil  of  Extreme  Unction  in  his  house,^®  and 
carries  it  unattended  by  any  one  when  he  is  going  to  adminis- 
ter the  sacrament.  He  should  always  bring  with  hima  small 
crucifix  and  a little  holy  water,  unless  he  has  reason  to  be- 
lieve that  he  will  find  both  before  him  in  the  sick  chamber. 
If  be  cannot  otherwise  have  a supply  of  holy  water,  he 

^ St.  Lig.,  n.  724,  in  parenth.  ^ Benedict  XIV,  1.  c. 

3 Act.  Eccl.  Medial. , pars  iv.  Inst.  Ext.  Unct.  § De  diligentia  in 
Ministrando,  pag.  450.  Vid.  supra,  n.  804. 

® Tit.  xxviii.  n.  32.  ® 28  Jan.  1606,  in  Baren.,  n.  289. 

7 Tit.  xxviii.  n.  29.  * BarufF.,  n.  40,  41. 

9 Infra,  § iii.  Supra,  n.  856. 


$ IV.  914.] 


HOW  THE  OIL  IS  CARRIED. 


385 


should  bless  some  in  the  house  before  the  commencement  of 
the  ceremony,  or  at  least  before  he  takes  his  leave. ^ 

912.  The  vessel  containing  the  Oleum  Infirmorum  ” 
should  be  apart  from  those  which  contain  the  oils  used  in 
baptism.  The  necessity  which  justifies  the  priest  in  keeping 
the  Oleum  Infirmorum’’  in  his  house,  does  not  justify  him  in 
keeping  the  others  also  in  his  house,  still  less  in  carrying 
them  along  with  it  wdienever  he  goes  to  administer  Extreme 
Unction.2 

The  oil  should  be  absorbed  in  a little  cotton,  as  is  directed 
by  a previous  rubric,^  and  the  silver  vessel  containing  it 
should  be  put  into  a case  made  of  silk  (or,  better,  perhaps, 
made  of  leather  lined  with  silk),  of  a violet  color.  It  would 
be  well  also  to  have  always  in  the  case  a little  loose  cotton, 
lest  on  anv  occasion  none  might  be  found  where  he  has  to 
administer  the  sacrament. 

$ III. — Quod  si  longius  iter  peragendum,  aut  etiam  equitandum  sit, 
vel  alias  adsit  periculum  effusionis,  vas  Olei  sacculo  aut  bursa  iuclusum, 
ut  dictum  est,  ad  collum  appendat,  ut  commodius  et  securius  perferat. 
Procedat  autem  sine  sonitu  campanulse. 

*913.  The  case  contemplated  in  this  rubric  is  of  ordinary 
occurrence  in  these  countries,  and  the  precautions  here  recom- 
mended should  be  carefully  attended  to.  We  have  already 
seen  how  the  |)yxis  containing  the  Blessed  Sacrament  is  to  be 
earned  in  these  circumstances."*  When  the  holy  oil  is  carried 
at  the  same  time,  the  vessel  containing  it  must  not  be  joined 
to,  or  form  part  of,  the  pyxis.®  But  we  think  it  may  be  fast- 
ened to  the  same  chain  or  guard  round  the  neck  by  which  the 
pyxis  is  secured.  For  this  it  is  not  necessary  that  it  be  carried 
beside  the  pyxis ; it  may  be  put  by  itself  in  an  inside  pocket. 
A second  ring  or  a second  spiing-hook  would  suffice  for  the 
purpose.  Both  would  thus  be  carried  with  great  security,  and, 
as  nearly  as  the  circumstances  allow,  in  accordance  witli  what 
is  prescribed  in  the  rubric.  The  reason  for  proceeding  without 
sound  of  bell  has  been  already  noticed.® 

$ IV. — Cum  perventum  fuerit  ad  locum  ubi  jacet  infirmus,  Sacerdos 
intrans  cubiculum  dicit : Pax  kuic  domui.  R.  Et  omnibus,  etc. 

*914.  The  salutation  here  mentioned  is  pronounced  by  the 
priest  also  before  administering  the  Viaticum.'^  Tlie  rubric 

* Vid.  Haruff.,  ii.  94.  * Vid.  supra,  n.  297.  ^ Chap.  xv.  $ v. 

“ 8upra,  n.  807.  » Vid.  Deer.  S.  K.  C.,  20  Mar.,  1809, 

in  Tamovieri. , ad  6.  * Supra,  u.  910,  in  fipe.  J Supra,  p.  808. 


386 


OEDER  OF  EXTREME  UNCTION.  [chap.  XVI. 


supposes  that  the  sick  person  has  received  the  Viaticum  some 
time  previously,  and  that  the  priest  now  comes  to  administer 
Extreme  Unction  alone.  In  this  case,  entering  the  chamber 
he  is  to  say  again,  Pax  etc.,  as  here  directed.  But 

if  he  administers  Extreme  Unction  immediately  after  the 
Viaticum,  he  need  not  repeat  it.^  According  to  the  words 
of  the  rubric,  he  is  to  say  it  intrans  cubiculum.^^  But  if  -he 
has  said  it  ingrediens  locum  ubi  jacet  infirmus,^^  as  directed 
by  the  rubric  just  before  administering  the  Viaticum,^  and 
has  not  since  left  the  chamber  or  place  where  the  sick  person 
is,  it  is  evident  that  he  has  done  all  that  the  present  rubric 
requires. 

$ V. — Delude  deposito  Oleo  super  mensam,  superpelliceo  stolaque 
violacea  indutus,  segroto  Crucem  pie  deosculaiidam  porrigit;  mox  in 
modum  crucis  eum  aqua  benedicta,  et  cubiculum  et  circumstautes  aspergit, 
dicens  Antiphonam  : Asperges  ruhe,  Domine,  etc. 

*915.  Having  entered  the  sick  chamber,  he  places  the  holy 
oil  on  the  table  prepared  as  already  stated,  and  then  vests  in 
surplice  and  violet  stole.  The  rubric  here  supposes  the  priest 
to  come  for  the  purpose  of  administering  Extreme  Unction 
alone ; for  if  he  has  but  just  administered  the  Viaticum,  he  is 
already  vested  in  surplice,  and  requires  only  to  lay  aside  the 
white  stole,  and  put  on  a violet  one. 

St.  Liguori  discusses  the  question  whether  the  priest  would 
be  guilty  of  grievous  sin,  by  administering  this  sacrament 
without  the  surplice  and  stole ; and  he  says : “ Si  non  urgeat 

necessitas,  certum  est  graviter  peccare.’^  He  cites  Suarez 
and  others  who  would  not  even  except  the  case  of  necessity, 
on  account  of  the  reverence  due  to  the  sacrament,  which 
should,  they  say,  be  preferred  to  the  advantage  of  the 
individual.^  Bouvier  maintains  the  same  opinion,  and  says  it 
should  be  followed  in  practice  unless  there  be  a dispensation, 
as  there  is,  according  to  him,  in  England,  where  it  may  be 
administered  without  the  surplice  and  stole.®  St.  Liguori, 
however,  inclines  to  the  opinion  which  would  except  the  case 
of  necessity.® 

It  is  to  be  observed  that  the  case  of  necessity,  here 
considered,  is  the  case  in  which  the  sick  person  is  otherwise  in 
danger  of  dying  without  ExJ;reme  Unction,  not  the  case  in 
which  Extreme  Unction  might  be  itself  necessary,  as  when  he 

2 Supra,  chap.  xiv.  $ xv. 

^ St.  Lig.,  1.  c. 

® Loc.  cit. 


^ De  Herdt,  n.  24,  i.  4o. 

® Lib.  vi.  n.  726. 

® De  Ext.  TJnct.,  cap.  viii.  1°. 


« V.  917.] 


VESTMENTS  REQUIRED. 


387 


could  receive  no  other  sacrament  for  in  such  a case,  we 
believe,  no  theologian  would  hold  that  it  could  not  be 
administered  without  the  sacred  vestments. 

916.  It  is,  then,  the  general  law  of  the  Church  that  the 
priest,  in  administering  this  sacrament,  be  vested  in  surplice 
and  stole ; and  nothing  but  hona  fide  necessity  can  excuse  him 
from  complying  with  this  law.  Such  necessity  existed  in 
these  countries  dming  the  operation  of  the  penal  code,  when 
the  priest  could  administer  the  sacraments  only  by  stealth. 
But  this  necessity  exists  no  longer.  There  is  nothing  now, 
generally  speaking,  to  prevent  him  from  complying  with 
what  the  rubric  requires.  We  say  generally  speaking^  for  it 
may  be  useful  here  to  discuss  the  question  how  far  the 
inconvenience  of  bringing  a soutane  and  surplice  with  him 
to  sick  calls  may  justify  the  priest  in  dispensing  with  them 
We  have  no  doubt  it  is  often  so  great  as  to  justify  him.  But 
we  do  not  think  it  is  always,  or  even  generally  so. 

917.  In  the  first  place,  the  surplice  used  on  these  occasions 
may  be  such  as  can  be  put  into  very  small  bulk,  and  easily 
carried.  Then,  it  may  be  very  often  given  to  be  carried  by 
the  messenger  who  comes  for  the  priest,  and  who  usually 
returns  immediately  to  the  house  of  the  sick  person. 

There  is  a greater  difficulty  about  the  cassock  or  soutane 
over  which  the  surplice  is  worn,  for  it  should  not  be  worn  over 
a secular  coat.  The  rubric  makes  no  mention  of  the  soutane, 
simply  because  it  supposes  that  this  is  the  ordinary  dress  of 
the  priest,  and  it  makes  no  provision  for  the  case  in  which  the 
priest,  as  in  these  countries,  can  wear  out  of  doors  no  other 
than  a secular  coat,  or,  at  all  events,  a coat  with  short  skirts. 
We  have  not  seen  the  case  discussed  in  any  author,  nor 
are  we  aware  of  any  decision  regarding  it  by  a diocesan 
or  provincial  synod.  To  determine  the  obligation  of  the 
priest,  then,  we  must  have  recourse  to  general  principles. 

Now  it  cannot,  we  think,  be  doubted,  that  the  priest  is 
bound  to  wear  the  soutane,  or  what  is  called  the  “ vestis 
^Halaris”  in  the  canons,  in  the  performance  of  every  sacred 
function,  if  lie  can  do  so  wWwut  notable  inconvenience. 
From  this  principle  we  infer  that,  even  in  these  countries, 
the  priest  is  bound  to  wear  the  soutane  when  he  administers 
a sacrament,  or  performs  any  religious  ceremony  in  the  church, 
for  there  is  no  law  of  the  state,  no  danger  of  insult,  nor 
any  other  like  reason,  to  prevent  his  wearing  it  while 


^ Vid.  supra,  n.  851. 


388 


ORDER  OF  EXTREME  UNCTION.  [chap,  xvi- 


there.  If  his  house  be  near  the  church,  there  is  usually 
nothing  to  prevent  him,  if  he  chooses,  from  wearing  it  while 
passing  from  the  one  to  the  other  j but  at  least  he  may 
easily  have  a soutane  in  the  sacristy,  which  he  can  put  on 
after  going  there. 

He  is  bound  to  wear  it  also  when  he  administers  a sacra- 
ment outside  the  church,  provided  he  can,  without  incon- 
venience, bring  or  send  a soutane  to  the  place  where  he  is 
required  to  administer  it.  No  doubt,  the  inconvenience  of 
bringing  it  is,  as  we  have  said,  often  so  great,  as  to  justify 
the  priest  in  dispensing  with  it.  But  surely  it  is  not  always 
so.  For  example,  there  can  be  no  great  inconvenience  if  he 
goes  to  the  place  on  a car  or  other  vehicle,  or  if  he  is 
accompanied  by  the  messenger  who  came  for  him. 

If  he  has  to  go  a considerable  distance  alone,  whether  on 
foot  or  on  horseback,  he  could  not  easily  bring  his  soutane 
with  him ; but  even  in  such  circumstances  a great  deal  might 
still,  we  think,  be  done  to  carry  out  the  spirit,  if  not  to  comply 
with  the  letter,  of  the  rubric.  The  soutane,  for  instance, 
might  be  of  very  light  material,  made  without  sleeves,  and  so 
as  to  fit  easily  over  the  ordinary  coat  j it  could  thus  be 
carried  without  much  inconvenience  along  with  the  surplice, 
both  being,  as  we  suppose,  compressible  into  very  small 
bulk. 

918.  We  saw  before^  that  the  Sacred  Congregation — being 
asked  whether  the  practice  existing  in  some  places  of  giving 
the  Viaticum  without  the  surplice,  but  with  a stole  alone, 
could  be  permitted — answered : Negative  et  eliminata 

consuetudine  servetur  Bitualis  Romani  praescriptum.”  On 
the  same  occasion,  and  under  the  very  same  head,  it  was 
further  asked ; 2®  “ An  saltern  sacramentum  Extremae 

Unctionis  cum  stola  tantum  administrari  potest  f”  and  the 
answer  was : Negative  ut  ad  proximum.”^  The  continuator 
of  Grardellini,  in  his  note  on  this  decree,  would  not  admit  that 
even  a long  or  difficult  journey  is  a sufficient  reason  for  dis- 
pensing with  the  vestments  required  by  the  rubric  j he  excepts 
only  the  case  of  positive  necessity. 

In  all  that  we  say,  however,  regarding  the  obligation  of 
this  rubric,  and  the  possibility  of  complying  with  it  more 
frequently  than  is  usual  in  these  countries,  we  would  not,  and 
we  trust  we  shall  not,  be  understood  as  implying  a censure 

^ Supra,  n.  798. 

® 16  Dec.,  1826,  in  una  Gandaven.,  ad  2,  Qusesiti  ii.  n.  4623. 


§ VI.  921.] 


EXHORrATION  OF  THE  SICK. 


389 


on  any  priest  who  conforms  to  existing  customs,  as  long  as 
these  are  not  abolished  by  the  proper  authority.^ 

*919.  The  stole  used  in  administering  Extreme  Unction 
should  be  of  a violet  color.  This  is  the  color  adopted  by  the 
Church  to  express  sorrow  and  affliction,  and  used  by  her  in 
the  sacrament  of  Penance,  and  in  all  her  offices  during  the 
penitential  seasons.^  It  is  prescribed  for  Extreme  Unction 
also,  which  is  regarded  as  the  completion  of  Penance.^  The 
priest  can  rarely,  if  ever,  be  obliged  to  administer  the 
sacrament  without  at  least  the  stole,  as  it  is  so  easily  carried. 
Baruffaldi  observes^  that  sometimes  the  sick  person  might  be 
alarmed  if  the  priest  presented  himself  at  once  clothed  in  the 
sacred  vestments,  and  recommends,  therefore,  that  he  should 
first  appear  in  his  ordinary  dress,  and  prepare  the  sick  person 
for  what  is  to  follow.  The  wording  of  the  rubric  appears  to 
convey  that  the  priest  puts  on  the  surplice  and  stole  only 
after  he  has  placed  the  holy  oil  on  the  table,  though  St. 
Charles,®  Catalan!,®  and  others,  would  have  him  vested  in 
these  while  carrying  the  oil  to  the  house. 

*920.  Being  vested,  he  first  presents  the  cross  to  be  kissed 
by  the  sick  person,  who  thus  declares  his  faith  and  his  hope 
in  Christ  crucified.  The  ritual,  as  we  have  seen,  supposes 
the  priest  to  have  a cross  with  him,  but  if  there  be  one  already, 
as  there  ought  to  be,^  in  the  room,  it  will  do  equally  well.  Then 
he  sprinkles  with  holy  water  the  sick  person,  the  room,  and 
all  who  are  present,  saying  the  usual  antiphon,  A$,perges 
etc.  He  sprinkles  the  sick  person,  as  here  directed,  in 

moduni  crucis,^’  that  is,  he  sprinkles,  in  front  (of  himself) ; 
2®  on  his  (own)  left ; 3®  on  his  right.®  If  he  has  done  so, 
how^ever,  before  administering  the  Viaticum,  he  is  not  required 
to  do  so  again  when  Extreme  Unction  immediately  follows.® 

$ VI. — Quod  si  segrotus  voluerit  confiteri,  audiat  ilium,  et  absolvat. 
Delude  piis  verbis  ilium  consoletur,  el  de  hujus  Sacramenti  vi  atque 
elBcacia,  si  tempus  ferat,  breviter  admoneat;  et  quantum  opus  sit,  ejus 
animum  coufirmet,  et  in  spem  erigat  vitae  aeternae. 

*921.  The  priest  should  give  the  sick  person  an  opportunity 


^ Vid.  chap.  i.  n.  84,  et  seq. 

2 Baruffaldi,  tit.  xviii.  n.  19.  Gavant.,  pars  i.  tit.  xviii.  De  Colori- 
bus  Paramentorum,  rub.  5. 

^ Cone.  Trid.,  Sess.  xiv.  De  Ext.  Unct.  Tit.  xxviii.  n.  43. 

® Act.  Med.  Eccl.,  pars  iv.  Iiistr.  Ext.  Unct.  ^ Ordo  ministrandi, 
page  451.  Tit  v.  cap.  ii.  $ iv.  n.  iii. 

’’  Supra,  n.  904.  * De  Herdt,  n.  22,  2°.  Vid.  supra,  n.  810. 

3 De  Herdt,  n.  24,  i.  4^. 


390 


ORDER  OF  EXTREME  UNCTION.  [chap.  xvi. 


of  confessing  immediately  before  Extreme  Unction ; and 
hence,  if  any  interval  elapses  between  the  Viaticum  and  Ex- 
treme Unction,  he  should,  before  he  proceeds  to  anoint,  ask 
him  whether  he  desires  to  go  to  confession.  This  is,  of  com'se, 
unnecessary  if  Extreme  Unction  immediately  follows  the 
Viaticum  but  for  greater  security  he  may  ask  him  to  renew 
his  soiTow,  and  make  a fresh  act  of  contrition. 

In  any  case,  he  should  say  a few  words  to  console  and  en- 
courage him,  and,  if  time  permits,  explain  briefly  the  advan- 
tages and  effects  of  the  sacrament.  He  may  do  so  in  his  own 
words,  or  he  may  read  the  instruction  or  exhortation  on  the 
subject,  which  is  usually  found  in  an  appendix  to  the  ritual. 
In  his  general  instructions  on  this  matter,  he  should  be  careful 
to  impress  on  the  faithful  the  importance  of  receiving  the 
sacrament  in  time,  and  to  remove  from  their  minds  the  sense- 
less notion  that  whoever  receives  it  must  give  up  all  hope  of 
recovery.^ 

§ VII. — Postea  dlcat : "if.  Adjutorium  nostrum,  etc. 

*922.  In  the  ancient  rituals  given  by  Martene,^  a consider- 
able variety  may  be  observed  in  the  prayers  to  be  recited 
before  administering  the  sacrament,  but  all  have  the  same 
object,  and  express  nearly  the  same  sentiments,  as  those  here 
given.  The  first  and  third  are  found  in  some  of  the  most 
ancient,  as  in  the  Ritual  of  Beauvais,'*  and  that  of  the  Monas- 
tery of  Pontlevoy,  as  old  as  the  twelfth  century The  latter 
contains  also  the  prayer,  Oremus  et  deprecamur/^  etc.,  but 
not  in  the  same  part  of  the  ceremony. 

Saying  Adjutorium/’  etc.,  the  priest  makes  the  sign  of 
the  cross  on  himself.®  It  is  not  stated  in  what  manner  he  is 
to  make  the  sign  of  the  cross  at  the  words  henedic  nostrm 

conversationij  \ . . and  again,  henedicat  hoc  tabernaculum  ” 
The  words  seem  to  imply  that  the  blessing  is  intended  for  the 
house  or  chamber  which  the  priest  has  entered,  and  we  think, 
therefore,  the  sign  should  be  made  over  the  place  in  front  ot 
him  without  being  directed  to  any  special  object.  According 
to  the  Ritual  of  Toulon,  these  prayers  are  to  be  said  by  the 
priest  standing,  uncovered,  and  turned  partly  towards  the  bed 
of  the  sick  person,  and  partly  towards  the  crucifix  on  the  table.^ 

1 Vid.  supra,  n.  812.  " Vid.  supra,  n 847. 

3 Lib.  i.  cap.  vii.  art.  iv.  Loc.  cit.  ord.  xx. 

5 Ord.  XXV.  * Vid.  supra,  n.  811. 

^ Apud  Dictionnaire  des  C6r6monies,  etc.,  Art.  Ext.  Unct.,  n.  23. 


§ IX.  924.]  PRAYERS  OF  THOSE  PRESENT. 


391 


$ VIII. — QuaB  Orationes,  si  tempus  non  patiatur,  ex  parte,  vel  in 
totum  poterunt  omitti.  Turn  de  more  facta  Confessione  generali,  latino 
vel  vulgari  sermone,  Sacerdos  dicat : Misereatur,  etc.,  Indulgentiam,  etc. 

*923.  When  the  case  is  so  urgent  as  to  justify  the  omission 
of  these  prayers,  they  are  afterwards  to  be  supplied  if  the 
person  survives,  as  is  directed  by  a preceding  rubric.^  The 
Confiteor  ” is  said  by  the  sick  person  himself,  if  he  is  able, 
the  rubric  expressly  permitting  it  to  be  said  either  in  'Latin 
or  in  the  vernacular,  as  in  going  to  confession.  If  he  is  un- 
able, it  may  be  said  by  the  clerk  or  assistant,  or  even  by  the 
priest  himself.^  Then  the  priest  says  Misereatur  tui^^  etc., 
“ Indulgentiam,^^  etc.,  in  the  singular,  as  in  administering  the 
Viaticum.^ 

It  was  decided  by  the  Sacred  Congregation  of  Indulgences 
that  the  Confiteor  is  here  to  be  said,  although  it  may  have 
been  said  a few  minutes  before,  as  when  the  Viaticum  imme- 
diately precedes ; and  is  to  be  said  even  a third  time  if  the 
indulgence  in  articulo  mortis  is  given  immediately  after 
Extreme  Unction.^ 

$ IX. — Anteqnam  Parochns  incipiat  ungere  infirmiim,  moneat  adstan- 
tes,  ut  pro  illo  orent ; ut  ubi  commodum  fuerit,  pro  loco  et  tempore,  et 
adstantium  numero  vel  qualitate  recitent  Septem  Psalmos  Poenitentiale- 
cum  Litaniis,  vel  alias  Preces  dnm  ipse  Unctionis  Sacramentum  admin- 
istrat.  Mox  dicat ; In  nomine  Patris,  et  Filii,  etc. 

*924.  There  is  no  sacrament,”  says  the  Catechism  of  the 
Council  of  Trent,  ^^the  administration  of  which  is  accom- 
‘‘panied  with  more  prayers;  and  with  good  reason,  for  then 
most  particularly  the  faithful  require  the  assistance  of  pious 
prayers,  and,  therefore,  all  who  may  be  present,  but  the 
^‘pastor  in  particular,  should  })our  out  their  fervent  aspira- 
tions  to  God  in  behalf  of  the  sick  person,  most  earnestly 
^‘recommending  his  life  and  salvation  to  the  divine  mercy.”® 
Hence  the  ritual  here  directs  the  priest  to  invite  all  who 
are  present  to  pray  for  the  sick  person.  The  prayers  specially 
recommended  are  the  Penitential  Psalms  and  the  Litanies, 
these  being  most  appropriate ; but  it  is  plain  from  the  rubric 
that  any  othei’s,  as,  e.  g.,  the  Rosary,  may  be  selected;  and 
the  priest  would  do  well  to  suggest  those  tliat  ho  thinks  most 
suitable  for  the  persons  present.  Tliese  prayers  should  be 

* Chap.  XV.  $ xi.  2 llcrdt,  pars  vi.  n.  xxii.  b®. 

^ Ibid.,  1.  c.  Kit.  Toni.,  1.  c.  n.  24.  Vid.  supra,  ii.  815. 

■*  5 Feb.  1841,  in  Vnlenlinen.,  ad  0,  ii.  dvi.  Decreta  Autlieutica,  etc., 
a Prinziv'alli,  Bruxellis,  1802.  ® I*ars  ii.  cap.  vi.  n.  7. 


392 


OEDER  OF  EXTREME  UNCTION.  [chap.  xvi. 


continued  while  the  priest  is  administering  the  sacrament,  hut, 
of  course,  in  so  low  a tone  as  not  to  distract  or  distinb  him. 
The  prayers  are  to  be  said  kneeling,  according  to  the 

Instructiones  of  St.  Charles.^  At  least  the  Penitential 
Psalms  and  the  Litanies  should  be  recited  “ flexis  genibus,” 
as  is  apparent  from  the  very  title  prefixed  to  them  in  the 
ritual. 

*925.  Immediately  before  applying  the  unction,  the  priest 
says : In  nomine  Patris  ^ et  Filii  ^ et  Spiritiis  ^ Sancti 

extinguainr,’’  etc.,  making  the  sign  of  the  cross  three  times 
over  the  sick  person,  as  he  pronounces  the  w'ords.  The 
ritual  does  not  say  explicitly  how  the  sign  is  here  to  be  made, 
but  is  understood  as  implying  that  it  should  be  over  the  sick 
person.^  The  words,  ^Hn  fe,’’  indeed  convey  clearly  enough 
that  the  priest  is  then  turned  towards  the  sick  person,  and 
the  words,  per  impositionem  mcmiium  nostrarum  ” that  he  puts 
or  raises  his  band  over  him.  It  is  enough,  however,  that  he 
make  the  sign  of  the  cross  in  the  manner  explained,  for,  as  Baruf- 
faldi  observes,^  this  is  here  called  an  “ impositio  manuum.” 
Certainl}’'  no  imposition  of  hands,  distinct  from  this,  is  pre- 
scribed by  the  rubric,  nor  by  any  commentator  we  have  seen, 
except,  perhaps,  Catalan!,^  whose  words  are  not  very  clear 
on  the  subject. 

§ X. — Deinde  intincto  pollice  in  01  eo  sancto,  in  modum  Crucis  ungit 
infirmuin  in  Partibus  hie  subscriptis,  aptando  proprio  loco  verba  formae 
in  hunc  modum. 

*926.  Those  present  being  engaged  in  praying  devoutly 
for  the  sick  person,  the  priest  dips  his  thumb  into  the  vessel 
of  oil,  pressing,  not  the  nail,  but  the  fleshy  part  on  the 
cotton  in  whicli  the  oil  is  absorbed,  and  makes  with  it  the 
sign  of  the  cross  on  the  several  parts,  pronouncing  at  the  same 
time  the  words  of  the  form  as  the  rubric  directs.  A clerk 
should  hold  the  ritual  in  a convenient  position  before  him. 
Another  should  hold  the  candle,  and  the  same  may  also  hold  the 
plate  or  salver  containing  the  pellets  of  cotton.  If  there  be 
a third,  he  may  hold  the  vessel  of  oil,®  otherwise  the  priest 
himself  holds  it,  and,  indeed,  generally  he  will  find  it  most, 
convenient  to  hold  it  himself  in  his  left  hand.  Barutbridi® 
suggests  that  in  this  case  there  should  be  a puriheator  round 


^ Inst.  Ext.  TJnet.,  $ Ordo  ministrandi,  etc.,  pag.  451. 

^ BarufF.,  tit.  xxviii.  n.  60.  De  Herdt,  n.  22,  7°.  Rit.  Toul.,  1.  c. 
n.  24.  ^ Loc.  cit.  Tit.  v.  cap.'ii.  § vii.  n.  iv. 

® Baruflf.,  tit.  xxviii.  n.  64,  et  seq.  ^ Loc.  cit.  n.  65. 


$XI.  928.] 


UNCTION  OF  THE  ORGANS. 


393 


the  vessel  to  guard  against  effusion,  hut  there  is  not  much 
danger  of  effusion  when  the  oil  is  absorbed  in  cotton. 

Nearly  all  the  ancient  rituals  cited  by  Martene^  direct  the 
unctions  to  be  applied  in  the  form  of  a cross.  Our  rubric  pre- 
scribes the  same,  and  a neglect  of  this  in  ordinary  cases  cannot 
be  excused  from  venial  sin.^  It  is  not  essential,  however,  and 
in  case  of  necessity,  need  not  be  attended  to.^  What  is  here 
prescribed  regards  the  usual  administration  of  the  sacrament. 

927.  We  have  already  discussed  what  is  to  be  done  in  case 
of  necessity."*  Here  we  may  add,  that  in  time  of  pestilence,  if 
the  priest  apprehends  danger  from  using  his  thumb,  he  may 
apply  the  oil  b}'^  means  of  an  instrument.^  To  preserve  the  oil 
from  being  tainted,  the  instrument,  which  may  be  of  any 
material,  ought  to  be  wiped  with  cotton  after  each  unction,  be- 
fore it  is  again  dipped  into  the  vessel  of  oil  j or,  if  it  be  of  wood, 
a different  piece  may  be  used  for  each  unction,  and  burned 
immediatel}^  after  use.  The  mouth  may  be  anointed  in  this 
way  in  case  of  hydrophobia,  or  any  other  disease  in  which 
there  might  be  danger  from  contact  with  the  saliva  of  the 
patient,  but  in  such  circumstances  it  is  enough  to  anoint  the 
cheek  or  part  near  the  mouth.®  If  there  be  no  other  instrument 
at  hand,  the  priest  might  use  a little  cotton  dipped  in  the  oil, 
being  careful  to  burn  it  after  the  unction.  We  have  already 
seen  that,  in  these  cases  of  extraordinary  danger,  the  priest, 
according  to  a highly  probable  opinion,  may  apply  only  a 
single  unction  with  the  general  fonn.'’' 

$ XI. — Ad  Oculos.  Per  istam  sanctam  Unctwnem.  et  suam,  etc. 

*928.  The  unctions  commence  witli  the  eyes,  which  should 
be  closed.  The  (dl  is  applied  to  the  eyelids,®  and  the  words 
of  the  form  are  distributed,  so  that  he  will  have  made  the 
cross  on  the  right  eyelid  when  he  has  pronounced  the  word 
unctionenij  and  on  the  left  before  he  has  completed  the 
remaining  words.  The  same  is  to  be  observed  in  anointing  the 
other  double  organs.®  It  may  be  noted  that  the  word  Amcn^^ 
here  is  not  a response,  but  belongs  to  the  form,  and  should  bo 
said  by  the  priest  himself.^® 

When  the  organ  is  double,  the  unction  always  begins  with 

' l)e  Ant.  Peel.  Hit.,  lib,  i.  cap.  vii.  art.  iv.  * St.  Lig.,  ii.  728. 

® Baruff,,  n.  68.  Sin)ra,  ii.  871,  et  eeq. 

® St.  Lig.,  n.  710,  in  parenth.  De  Herat,  n.  23,  iii.  Benedict  XIV, 
J)e  Syn.  JJicee.,  lib.  xiii.  caj).  xix.  n.  30.  " Vid.  De  Herdt,  1.  c. 

^ Supra,  n.  OT4.  " Baruff.,  tit.  xxviii.  n.  71. 

® Vid.  supra,  chaj).  xv.  ^ xvii.  Modo  I’ratico,  cap.  ix. 


394 


OEDER  OF  EXTREME  UNCTION.  [CH^.  XVI. 


the  right.*  The  cross  is  formed  by  drawing,  first,  a line 
downwards,  as,  e.  g.,  in  the  present  instance,  from  the  eyebrow 
towards  the  cheek,  and  then  one  across  it  from  left  to  right 
(of  the  priest).^  In  the  Roman  Ritual  only  one  cross  is 
marked,  though  each  of  the  unctions  is  to  be  made  in  the  form 
of  a cross.  Two  crosses  are  marked  in  some  rituals,  as  in 
that  of  Liege. ^ 

$ XII. — Minister  vero,  si  est  in  Sacris,  vel  ipsemet  Sacerdos  post 
quamlibet  unctionem  tergat  loca  innncta  novo  globulo  bombacii,  vel  rei 
similis,  eumque  in  vase  mundo  reponat,  et  ad  Ecclesiain  postea  deferat, 
comburat,  cineresque  projiciat  in  Sacrarium. 

*929.  It  seldom  happens  in  these  countries  that  the  priest 
is  accompanied  by  another  person  in  holy  orders,  and  conse- 
quently he  himself  is  usually  obliged  to  do  what  is  here  pre- 
scribed. He  should  use  a fresh  pellet  for  each  unction,  but 
one  suffices,  even  when  the  organ  is  double,  as  may  be  inferred 
from  the  number  prepared  according  to  the  rubric.^  He  is  to 
wipe  the  part  anointed  as  here  directed  after  each  unction  ; but 
where  there  are  two  unctions  for  a single  sense,  he  need  not 
wipe  the  parts  until  he  has  completed  both.® 

There  is  danger  sometimes,  however,  that  the  organ  first 
anointed  may  come  in  contact  with  the  dress  or  bedclothes, 
while  the  second  is  being  anointed.  This  is  the  case  with 
regard  to  the  ears  especially.  Indeed  it  is  hardly  possible, 
when  the  head  is  resting  on  a soft  pillow,  that  the  lobe  of  one 
ear  would  not  touch  the  pillow  when  the  lobe  of  the  other  is 
being  anointed.  Hence  the  Ritual  of  Toulon  prescribes  that 
the  oil  be  wiped  from  the  right  ear  before  the  left  is  anointed.® 
Falise  recommends  the  sarne,'^  and  it  is,  we  think,  a very 
laudable  practice. 

930.  After  use  the  pellet  should  not  be  put  back  on  the 
plate  or  salver  from  which  it  was  taken,  but  on  another,  or, 
better  still,  into  a little  pocket  or  bag,  in  which  all  can  be 
conveniently  carried  to  the  church,  where  they  are  to  be 
burned,  and  the  ashes  thrown  into  the  sacrarium.  Such  a 
pocket  is  sometimes  made  in  the  case  which  contains  the  holy 
oil.  If  so,  it  should  be  well  closed,  so  as  to  prevent  the 
cotton  from  touching  the  vessel.  The  priest  is  to  put  into  the 
same  place  the  crumbs  of  bread  with  which  he  has  rubbed  his 

^ St.  Lig.,  n.  711.  2 De  Herdt,  n.  21,  iii.  3°. 

^ Apud  Ibid.,  n.  21,  iv.  Supra,  $ i. 

® De  Herdt,  n.  21,  iii.  6.  ® Dictionnaire  des  C6r6monies,  Art.  Ext. 

TJnct.,  n.  25.  Part  Illme  sec.  i.  cap.  iv.  n.  8. 


$ XIV.  933.] 


UNCTION  OF  THE  ORGANS. 


395 


fingers.^  But  generally  in  this  country  he  is  obliged  to 
throw  all  into  the  fire.^ 

$ XIII. — Ad  Aures. 

*931.  The  ears  are  to  be  anointed  on  the  lobes  or  lower 
extremities.^  This  is  the  universal  practice  now,  though  some 
ancient  rituals  prescribe  that  the  unction  be  applied  to  the 
hollow  of  the  ear — deintus^^ — as  that  of  Troyes  used  in  the 
tenth  century,^  that  of  Tours  in  the  same  century, and  that 
of  Oambray  in  the  thirteenth.® 

*932.  The  distribution  of  the  words  in  applying  the  unctions 
here  may  be  the  same  as  in  anointing  the  eyes.  He  may 
have  the  right  ear  anointed  when  he  has  completed  the  word 
unciionem  ; and  the  left,  before  he  has  got  to  the  end.  The 
rubric  merely  requires  that  the  form  be  not  completed  until  the 
second  unction  is  applied,’’’  but  prescribes  no  particular  distri- 
bution of  the  words.  The  ritual,  indeed,  has  a cross  marked 
after  the  word  unctionem,  but  it  does  not  imply  that  after  this 
word  the  priest  is  to  make  a pause,  during  which  the  unction 
is  to  take  place,  and  then  complete  the  form.  A pause  of  this 
kind  might  be  sometimes  inconveniently  long.  It  is  best, 
then,  to  adopt  some  distribution  of  the  words  in  applying  the 
unctions,  and  to  adhere  to  it  as  far  as  possible.  We  believe 
the  one  we  have  mentioned  is  that  which  is  commonly  adopted 
in  practice.  By  pronouncing  the  words  slowly,  the  priest 
would  have  time  enough  to  wipe  the  oil  from  the  right  ear  be- 
fore anointing  the  left,  without  being  obliged  to  make  any 
notable  pause. 

5 XIV.— Ad  Nares. 

933.  Commentators  are  not  agreed  whether  there  should  be 
two  unctions  here,  one  for  each  of  the  nostrils,  or  only  one  on 
the  extremity  of  the  nose  for  both.  l)e  llerdt“  maintains 
that  there  should  be  only  one,  because,  he  says,  the  rituals  do 
not  mention  ^Hhe  nostrils  ” when  speaking  of  the  double  or- 
gans, and  because  in  the  Ritual  of  Li^ge  only  one  cross  is 
marked  for  the  unction  of  the  nostrils,  while  two  are  marked 
for  the  unction  of  the  eyes,  earn,  hands,  and  feet.  Hence  he 
concludes  that,  though  in  strictness  the  organ  is  double,  a 

1 BarufF.,  n.  77.  2 yj,]  infra,  ^ xix. 

3 liarufF.,  n.  78.  De  Herdt,  n.  21,  iv.  2°. 

■*  Apud  Mart^ne,  lib.  i.  caj).  vii.  art.  iv.  ord.  iii.  ^ Ibid  ord.  iv. 

Ibid.  ord.  xix.  ’ Supra,  cliap.  xv.  $ xviii.  Loc.  cit.  iv. 


396 


ORDER  OF  EXTREIME  UNCTION.  [chap.  xvi. 


single  unction  at  the  extremity  of  the  nose  sujffices  for  the 
unction  of  the  two  nostrils. 

"*934.  The  other  opinion,  however,  which  requires  two 
unctions,  is  the  more  common,  and  is  the  one  usually  followed. 
BarufFaldi  does  not  say  expressly  there  should  be  two  unctions 
here,  but  he  evidently  implies  it,  by  saying,  nares  nempe 

ad  narices  qum  sunt  nasi  alae  laterales,”  and  then,  observing 
on  the  next  words,  ^'‘Ad  os,  compressis  labiis/^  that  here  there 
is  only  one  unction,  by  which  both  lips  are  touched  •,  thus  clearly 
supposing  that  at  the  preceding  organs,  including  the  nares, 
there  are  two  unctions.^  Two  crosses  are  marked  in  the 

Instructiones”  of  St.  Charles,  ^‘Ad  just  as  oculos,” 

from  which  it  is  plain  that  according  to  him  there  should  be 
two  unctions  here.^  Two  are  prescribed  also  by  the  Ritual  of 
Toulon,^  and  by  Falise.^ 

$ XV. — Ad  Os,  compressis  Labiis. 

*935.  Here  there  can  be  no  doubt  that  there  is  only  one 
unction  by  which  both  lips  are  anointed  together,  the  mouth 
being  firmly  closed.  But  if  the  sick  person  have  a difficulty 
of  breathing,  or  if  he  cannot  hear  when  told  to  close  the  mouth, 
or  if  there  be  any  other  inconvenience  in  requiring  the  mouth 
to  be  closed,  it  is  enough  to  apply  the  unction  to  the  upper 
or  under  lip  alone.® 

$ XVI.— Ad  Manus. 

Et  adverte  quod  Sacerdotibus,  ut  dictum  est,  manus  non  inunguntur 
interius,  sed  exterius. 

*930.  The  hands  are  to  be  anointed  on  the  palms,  first  the 
right,  and  then  the  left.  This  applies  to  all,  except  such  as 
are  in  priest’s  orders.  Deacons  and  other  clerics  inferior  to 
priests,  have  the  hands  anointed  in  the  same  way  as  laics.® 
The  hands  of  a priest  are  anointed  on  the  back.  We  have 
before  mentioned  the  reasons  of  congruity  which  are  commonly 
assigned  for  this  direction  of  the  rubric.’’' 

$ XVII.— Ad  pedes. 

*937.  We  have  already  seen®  that  the  unction  of  the  feet  is 
not  essential.  In  some  places  it  is  altogether  omitted,  accord- 


* Tit.  xxviii.  n.  79,  80. 

® Act.  Eecl.  Med.,  pars  iv..  Instruct.  Ext.  Unct.  $ Ordo  Ministrandi, 
etc.,  pag.  452.  ^ Dictionnaire  des  Ceremonies,  1.  c.  n.  25. 

Cours  Ahrege,  etc.,  iiime  partie,  sect.  i.  ebap.  iv.  n.  8. 

^ Barutf.,  n.  80.  De  Herdt,  1.  c.  4°.  Falise,  1.  c. 

® De  Herdt,  1.  c.  5°.  ’’  Supra,  n 894. 


Supra,  n.  885. 


$ XVIII.  939.]  UNCTION  OF  THE  ORGANS. 


397 


ing  to  De  Herdt;^  and  St.  Liguori  seems  to  convey  that,  as 
regards  this  unction,  the  custom  of  each  church  may  be 
followed.^ 

Til  ere  is  a diversity  of  usage  as  to  the  part  of  the  foot  to 
which  the  unction  is  applied.  According  to  BaruffaldP  it 
should  be  applied  to  the  upper  part  of  the  foot,  the  instep,  or 
metatarsus.  The  same  is  taught  by  Billuart,"*  and  is  pre- 
scribed by  the  Ritual  of  Liege.^  The  ritual  used  in  England 
also  directs  the  upper  part  to  be  anointed.  It  has  the 
rubric : Ad  pedes,  in  parte  siiperioreP 

According  to  St.  Liguori,  the  unction  should  be  applied  to 
the  under  part,  or  the  sole,  plantisr^  The  same  is 
prescribed  by  St.  Charles,'^  who  is  cited  and  followed  by 
Catalan!.^  In  Ireland,  generally  speaking,  the  practice  is 
conformable  to  this  second  opinion,  which  also  seems  to 
accord  better  with  the  words  of  the  form,  “ quidqidd  per 

gressum  dellquisti^^  the  sole  being  the  part  that  touches  the 
ground  in  walking.  The  Sacred  Congregation,  being  con- 
sulted on  the  subject,  decided  that  each  one  may  follow  the 
local  nsage.^ 

All  are  agreed  that,  if  there  be  any  difficulty  in  getting  at 
the  part  usually  anointed,  e.  g.,  the  sole,  then  the  upper,  or, 
indeed,  any  other  part  of  the  foot,  may  be  anointed  in  its 
stead. 

$ XVIII. — Ad  Lumbos  sive  Renes. 

Haec  autern  unctio  ad  lumbos,  ut  dictum  est,  omittitur  semper  in 
foemini.s,  et  etiam  in  viris,  qui  ob  infii-mitatem  vix,  aut  sine  periculo 
moveri  non  possunt. 

*938.  The  unction  is  applied  to  the  loins,  immediately  above 
the  ‘‘os  ischion,’^or  prominent  hip  bone.’^  It  is  applied  only 
on  one  side,  as  appears  from  the  “ Instructiones’’  of  St.  Charles,’^ 
in  which  only  one  cross  is  marked  at  this  unction. 

939.  The  loins,  as  the  rubric  here  tells  us,  are  never 
anointed  in  females.  According  to  the  usage  of  many  places, 
they  are  not  anointed  in  males  either,  insomuch  that  the 


* N.  21,  iii.  9^.  2 LP)  yj  „ Unctio  vero  pedum. 

® Loc.  cit.  n.  H4.  * De  Ext.  Unct.,  art.  ii.  Ohaervanda,  0°. 

^ Apud  De  Ilerdt,  n.  21,  iv.  €P.  ® Lib.  vi.  n.  711. 

^ Act.  Med.  EccL,  pars  iv.  Instruct.  Ext.  Unct.  $ Ordo  ministrandi, 
pag.  452.  * Tit.  v.  cap.  ii.  xiv.  n.  i. 

^27  Aug.  1836,  in  Jthedonen.,  ad  1,  n.  4780.  Vid.  subjectam  aniio- 
tationem  Contin.  Gardell. 

Darutf.,  n.  8.5.  De  Ilerdt,  1.  c.  “ Baruff.,  n.  86. 

Loc.  cit.  pag.  452. 


398 


ORDER  OF  EXTREME  UNCTION. 


[chap.  XVI. 

rituals  published  for  use  in  these  places  omit  altogether  the 
rubric  which  refers  to  this  unction.^ 

It  is  plain,  however,  that,  according  to  the  Koman  Ritual, 
the  unction  of  the  loins  is  not  to  be  omitted  in  anointing 
males,  unless  in  the  cases  here  mentioned.  If  there  be  any 
danger,  or  any  serious  inconvenience  to  the  sick  person,  or 
any  reasonable  apprehension  of  such  inconvenience,  the  priest 
is  to  omit  it  without  scruple,  but  not  otherwise. 

§ XIX. — Quibus  omnibus  peractis  Sacerdos  dicit : Kyrie  eleison,  etc. 

* 940.  Having  completed  the  unctions,  the  priest  puts  the 
vessel  of  holy  oil  on  the  table,  rubs  his  thumb,  and  any  other 
finger  that  may  have  touched  the  oil,  vvith  the  crumbs  of 
bread,  then  washes  his  hands  and  dries  them  with  a towel, 
and  afterwards  proceeds  with  the  prayers.  This  is  the  order 
prescribed  by  St.  Charles,^  Baruffaldi,^  Oatalani,'*  De  Herdt,® 
Falise,®  etc.  The  rubric  here  says  nothing  of  it,  but  seems 
rather  to  suppose  that  he  proceeds  immediately  with  the 
prayers.  It  is  plain,  however,  from  the  preparations  ordered 
in  a previous  rubric,"^  that  he  is  to  rub  and  wash  the  fingers 
after  the  unctions,  and  this  seems  to  be  the  proper  time,  as 
otherwise  there  is  danger  that,  with  the  oil  still  on  them,  they 
may  come  in  contact  with  the  book  or  with  his  vestments. 
If  everything  be  in  readiness,  there  need  be  only  a slight 
inteiTuption.  But  if  the  priest  fears  that  the  interruption 
might  be  too  long,  and  especially  if  the  sick  person  be  on  the 
point  of  dying,  he  may  continue  the  prayers,  taking  care  that 
the  fingers  used  in  the  unction  shall  touch  nothing  until  the 
end.® 

941.  The  prayers  here  prescribed  are  found  in  the  most 
ancient  rituals,  but  not  in  the  same  part  of  the  ceremony. 
The  first,  Domine  Deus  qiii^^  is  found  at  the  commence- 
ment, and  the  prayer,  JRespice  qucBSumus^''  towards  the  end, 
in  the  Pontifical  of  the  Monastery  of  J oumieges  of  the  ninth 
century.®  In  the  Sacramentary  of  Tours  of  the  tenth  cen- 
tury, both  these  prayers  are  placed  at  the  commencement,  and 
the  prayer,  Domine  Sancte  Pater, etc.,  is  amongst  those  at 
the  end.^® 


^ Vid.  supra,  n.  892. 

2 Pars  iv.  Instruct.  Ext.  Unct.,  $ Ordo  ministrandi,  pag.  452. 

® Tit.  xxviii.  n.  89.  Ibid.,  v.  cap.  ii.  $ xvi.  n.  ii. 

® Pars  vi.  n.  22,  9^^.  ® Illme  partie,  sec.  i.  chap.  iv.  n.  8. 

Supra,  § i.  * Baruff.  n.  90.  De  Herdt,  1.  c.  Falise,  1.  c. 

^ Mart^ne,  lib.  i.  cap.  vii.  art.  iv.  Ordo  i.  Ibid.  Ord.  iv. 


$ XX.  942.  ] 


PARTING  EXHORTATION. 


399 


It  may  be  seen  that  in  these  prayers  God  is  earnestly  be- 
sought to  grant  to  the  sick  person  health  of  body  as  well  as 
of  soul,  the  restoration  of  corporal  health  being,  as  already 
stated,  one  of  the  effects  of  the  sacrament.  A knowledge 
that  such  is  the  purport  of  those  prayers,  would  help  to  re- 
move that  fear  which  some  have  of  receiving  the  sacrament, 
and  to  which  we  have  before  adverted.^ 

It  was  decided  by  the  Sacred  Congregation^  that,  when  the 
person  anointed  is  a female,  there  should  be  a change  of 
gender  in  the  versicles  and  prayers.  The  priest  should  say, 
y.  Salvam  fac  ancillam  tuam^^  instead  of  ‘‘  Salvum  fac 
servum  etc. 

*942.  The  prayers  being  concluded,  the  priest  puts  the 
vessel  of  holy  oil  into  its  case  or  cover,  and  puts  the  crumbs 
of  bread  he  has  used  into  the  little  bag  or  pocket,  with  the 
pellets  of  cotton,  so  that  they  may  be  carried  to  the  church 
and  burned  together  with  them.^  Some  would  require  that 
even  the  water  in  which  he  has  washed  his  hands,  be 
carried  to  the  church  and  thrown  into  the  sacrariurn.^  This, 
however,  would  be,  generally  speaking,  impracticable,  and 
hence  many  authorities,  as  the  “ Modo  Pratico,”®  the  Ritual 
of  Toulon,®  De  Herdt,"^  etc.,  expressly  state  that  the  water  may 
be  thrown  into  the  fire.  De  Herdt  adds  that  this  should  be 
done  by  the  priest  himself  or  his  assistant,  and  not  by  any  of 
the  domestics. 

The  same  authorities  also  permit  him  to  throw  into  the  fire 
the  piece  of  bread  and  the  cotton  which  he  has  used.®  With 
us,  indeed,  the  priest  is,  for  the  most  part,  obliged  to  do  so, 
as  he  cannot  conveniently  carry  them  back  to  the  church  j 
and  in  all  such  cases  the  fire  is  the  best  substitute  for  the 
sacrarium,  as  may  be  inferred  from  a rubric  of  the  Roman 
Pontifical,  which  directs  that  the  crumbs  of  bread,  etc.,  used 
in  removing  the  cliiism  from  a chalice,  after  its  consecra- 
tion, be  thrown  either  into  the  fire  or  into  the  sacrarium  . . . 
“ Deinde  extersiones  projicinntur  in  ignern  vel  sacrarium.’’® 

$ XX. — Ad  extremutn,  pro  personae  qualitate,  salutaria  monita  brevi- 
ter  praebere  poterit  quibus  infinnus  ;ul  inorienduin  in  Domino  confirme; 
tur,  et  ad  fugandas  daenionuin  tentationes  roboretur. 

' Supra,  n.  847.  * 12  Ang,  18.54,  in  Lveioncn.  ad  63. 

^ Baruff.,  n.  77,  et  n.  90.  "*  Act.  Eccl.  Med.,  loc.  cit. 

^ (’ap.  ix.  ^ Rito  di  amministrare  Vestrenia  unzione. 

® Dictionnaire  des  Ceremonies,  etc..  Art.  Ext.  UncL,  n.  26. 

Loc.  cit.  “ Locis  cit. 

^ De  Consecratione  Ratcnce  et  Calicid  in  line. 


400 


ORDER  OF  EXTREME  UNCTION. 


[chap.  XVI. 


943.  Before  he  leaves,  the  priest  should  address  to  the  sick 
person  a few  words  of  consolation  and  instruction,  as  here 
directed.  In  most  rituals  a brief  exhortation  to  be  used  for 
the  purpose  is  given  in  an  appendix.  It  is,  of  course,  very 
general,  and  such  as  might  be  addressed  to  one  in  any  con- 
dition of  life ; but  it  at  least  suggests  what  the  priest  himself 
may  easily  adapt  to  the  special  circumstances  of  the  individ- 
ual, pro  personae  qualitate.”  His  own  knowledge  and  piety 
will  direct  him  better  than  any  rule  in  what  he  should  say, 
in  order  to  inspire  courage  in  resisting  the  temptations  of  the 
enemy,  and  resignation  to  the  holy  will  of  God,  these  being  the 
dispositions  most  necessary  to  a Christian  in  danger  of  death 

§ XXI. — Denique  Aquam  benedictam,  et  Crucem,  nisi  aliam  habeat, 
coram  eo  relinquet,  ut  illam  frequenter  aspiciat,  et  pro  sua  devotione 
osculetur  et  araplectatur. 

*944.  The  rubric  supposes  that  the  priest  is  accompanied 
by  a minister  who  carries  holy  water  and  a crucifix  to  the 
house  of  the  sick  person.  He  is  now  directed  to  leave  them 
there,  and  to  have  the  crucifix  so  placed  that  the  sick  person 
may  often  look  at  it,  and  even  embrace  and  kiss  it.  If  there 
be  another  crucifix,  it  is  unnecessary  to  leave  that  which  the 
priest  brought  with  him,  as  the  rubric  here  clearly  conveys. 
It  has  been  already  stated  that  there  ought  to  be  a crucifix 
and  holy  water  on  the  table  prepared  in  the  sick  room,^  and 
the  present  rubric  shows  that  this  is  the  more  necessary  when 
the  priest  comes  unattended  by  any  one,  and,  therefore,  very 
often  unable  to  have  these  requisites  with  him. 

945.  We  need  not  dwell  on  the  importance  of  having  a 
crucifix  placed  before  the  eyes  of  the  dying  Christian.  It 
speaks  to  him  more  eloquently  than  words  of  the  mercy  and 
love  of  God.  It  suggests  to  him  those  acts  which  are  then 
most  necessary  for  him  : acts  of  sorrow  for  his  sins,  of  faith 
in  the  great  mysteries  of  redemption,  of  hope  through  the  in- 
finite merits  of  his  Saviour,  of  love  and  of  resignation  to  the 
will  of  Him  who  has  done  and  suffered  so  much  for  him,  etc. 

$ XXII. — Admoneat  etiam  domesticos,  et  ministros  infirmi,  ut  si  mor- 
bus ingravescat,  ve!  infirmus  incipiat  agonizare,  statim  ipsum  Paroclium 
accersant,  ut  morientem  adjuvet,  ejusque  animam  Deo  commendet : sed 
si  mors  immineat,  priusquam  discedat,  Sacerdos  aiiimam  Deo  rite  com- 
mendabit. 

Quae  autem  pertinent  ad  visitationem  curamque  infirmoruni,  et  ad 
juvandos  morientes,  ad  Commendationem  Animae  et  ad  Exequias,  infra 
suis  locis  praescribuntur. 


Vid.  supra,  $ ii. 


Supra,  n.  904. 


^ XXIII.  949.]  TWO  OR  MORE  TOGETHER. 


401 


*946.  It  is  of  the  greatest  importance  that  the  priest  be 
present  to  assist  the  dying  in  the  last  agony,  and  he  should, 
therefore,  warn  the  attendants,  as  he  is  here  directed,  to  give 
him  notice,  that  he  may  be  present  if  possible.  We  know 
that  it  is  not  possible  for  him,  as  a general  rule,  in  large  and 
populous  parishes,  where  the  number  of  priests  is  small ; but 
he  may  be  very  often  present,  and  there  are  cases  in  which  he 
should  strive  to  be  present  to  assist  the  dying,  in  preference 
to  any  other  duty  that  might  be  pressing  at  the  time.  At  all 
events,  if  the  sick  person  survives  some  days  after  receiving 
Extreme  Unction,  and  expresses  a desire  to  see  the  priest 
again,  the  priest  would  be  guilty  of  a grievous  violation  of 
duty  if  he  failed  to  visit  him. 

947.  Should  the  agony  commence  before  the  priest  leaves 
the  house,  he  ought  to  remain  by  the  bedside  and  assist 
until  the  soul  has  departed,  as  directed  in  the  “ Ordo  com- 
mendationis  animse,^’  and  “ In  expiratione.’^  The  rubric  here 
refers  him  for  further  instruction  to  those  parts  of  the  ritual 
which  treat  of  the  visitation  and  care  of  the  sick  and  dying. 

In  returning  to  the  church  or  to  his  house,  he  should  carry 
the  holy  oil  as  before  directed.^ 


§ XXIII. — Additamentum. 

948.  Before  concluding  this  chapter,  it  may  be  useful  to 
say  a few  words  on  the  case  in  which  Extreme  Unction  is  to 
be  administered  to  two  or  more  at  the  same  time.  This  may 
easily  happen  in  a hospital,  or  in  time  of  pestilence,  or  even 
of  prevalent  sickness,  though  not  pestilential.  We  have  al- 
ready seen  what  may  be  done  as  to  the  application  of  the 
matter  and  fonn  in  cases  of  urgent  necessity  or  of  very  great 
danger.*  But  we  now  speak  of  cases  that  are  not  so  urgent, 
and  in  which  there  is  time  enough  to  administer  the  sacrament 
in  the  ordinary  way  to  each ; and  we  may  inquire  whether  in 
these  it  be  lawful  to  recite  any  of  the  prayers  or  perform  any 
of  the  ceremonies  in  common  for  all,  as  is  done  in  administer- 
ing Baptism  to  a number  together.* 

949.  The  ritual  makes  no  provision  for  this  case,  nor  is  it 
touched  on  in  any  authority  we  have  seen  except  in  De 
Ilerdt,^  and  in  an  answer  to  a correspondent  in  the 


402 


ORDER  OF  EXTREME  UNCTION.  [chap.  XVI. 


Melanges  Theologiqnes.”^  In  botli  it  is  decided  that  some 
of  the  pra3^ers  may  be  recited  for  a number  in  common.  In 
fact,  the  case  may  be  regarded  as  analogous  to  that  of  Bap- 
tism or  Orders  administered  to  a number ; and,  from  what  is 
prescribed  in  the  ritual  and  the  pontifical  regarding  these 
sacraments,  it  may  be  inferred  that,  in  administering  Extreme 
Unction,  the  prayers  which  are  accompanied  by  no  actions  or 
ceremonies,  may  be  recited  for  a number  in  common.  This 
view  is  confirmed  by  the  ritual  itself,  in  the  last  of  the  rubrics 
regarding  the  visitation  of  the  sick,  which  prescribes  that  the 
prayers  be  said  in  the  plural,  should  there  be  a number 
together  in  the  same  apartment ; and  it  is  further  confiimed 
b\^  an  answer  of  the  Sacred  Congregation  of  the  Inquisition, 
regarding  the  case  in  which  two  ru’  more  marriages  are  cele- 
brated together.  The  priest  having  received  the  consent, 
and  pronounced  for  each  the  words,  Ego  vos”  etc.,  may  bless 
the  rings,  and  read  the  benedictions  for  all  in  common.^ 

950.  If  the  priest,  then,  chooses  to  act  on  this  opinion,  he 
may  proceed  thus : — Having  entered  the  sick  chamber  with 
the  usual  salutation,  Pax  ImicJ''  etc.,  he  places  the  holy  oil 
on  the  table,  sprinkles  the  holy  water,  and  after  this  presents 
the  crucifix  to  be  kissed  by  each,  giving  him  at  the  same  time 
an  opportunity  of  confessing.  The  rubric  prescribes  that  the 
crucifix  be  presented  before  the  sprinkling  of  holy  water,^ 
but  we  think  the  order  may  be  changed  for  greater  conveni- 
ence, should  there  be  a number  in  different  parts  of  the  same 
room  5 otherwise  the  priest  would  be  obliged  to  go  round  them 
all  to  present  the  crucifix,  and  afterwards  to  give  each  an  op- 
portunity of  confessing. 

He  may  then  address  the  exhortation  to  all  in  common,  and 
recite  for  all  in  common  the  three  prayers,  ^^Introeat,^  etc., 
which  require  no  change  of  number,  as  is  plain  from  reading 
them.  The  Confiteor^'  is  then  said  by  each  of  them  if  he 
is  able,  otherwise  by  an  assistant,  or  even  by  the  priest  him- 
self for  all.^  The  priest  says  the  Misereatur  vestriy^  etc., 
and  gives  notice  to  those  who  are  present  to  pray  while  he  is 
administering  the  sacrament. 

J udging  from  the  exorcism  in  Baptism,®  Ave  are  inclined  to 
think  that  he  may  say  the  prayer  “ In  nomine  Patris 
etc.,  for  all  in  common,  making  the  signs  of  the  cross  over 


1 Vlme  S^rie,  pag.  503.  ^ 1 Sept.  1841,  cit,  apud  M61.  Th^ol., 

1.  e.  et  apud  Falise,  Sac.  Bit.  Cong.  Deer.,  V.  Bened.  Nap.  in  nota,  7. 

^ Supra,  $ v,  ^ Supra,  n.  928.  * Supra,  n.  370. 


$ xxm.  953.] 


AFTER  THE  VIATICUM. 


403 


all.  and  changing  into  vohisJ’  But  in  the  absence  of 
any  clear  authority  on  the  point,  it  is  better  to  say  it  for  each 
just  before  commencing  to  anoint  him.  The  unctions,  of 
course,  are  applied  to  each  individually.  These  finished, 
the  priest  washes  his  hands,*  and  says  the  versicles  and 
prayers  to  the  end  for  all  in  common,  making  the  necessary 
changes  in  number,  and,  if  all  be  females,^  in  gender. 

A priest,  who  may  be  called  on  to  administer  the  sacrament 
in  this  w^ay  to  a number  together,  would  do  well  to  mark  the 
necessary  changes  in  the  margin  of  his  ritual. 

951.  It  has  been  before  observed  that  in  Ireland,  and  other 
countries  similarly  circumstanced,  the  priest,  when  called  to 
attend  the  sick,  finds  it  expedient,  as  a general  rule,  to  go 
prepared  to  administer  both  the  Viaticum  and  Extreme 
Unction.  We  have  already  stated  how,  in  these  circumstan- 
ces, he  is  to  carry  with  him  the  Blessed  Sacrament  and  the 
holy  oil.^  And  it  may  be  useful  to  state  briefly  here  how  he 
should  proceed  so  as  to  conform,  as  nearly  as  he  can,  to  wdiat 
the  rubrics  require. 

952.  Having  entered  the  chamber  with  the  salutation. 
Pax  huic”  etc.,  he  sprinkles  the  holy  water,  saying,  Asper- 
ges/’  etc.,  and  says  the  versicles  and  the  prayer,  Exaudi 
noSj’  etc. 

He  then  approaches  the  sick  person,  addresses  to  him  a few 
w’ords  of  instruction  or  exhortation  suited  to  his  condition,  and 
hears  his  confession.'* 

953.  If  now  he  judges  it  expedient  to  administer  the 
Viaticum  and  Extreme  Unction,  he  lays  aside  the  violet 
stole,  and  puts  on  the  surplice  and  white  stole.®  He  will  find 
it  convenient,  in  these  circumstances,  to  have  a double  stole, 
such  as  has  been  before  described.® 

He  then  takes  out  the  pyxis  and  places  it  on  the  table. 
He  may  place  the  holy  oil  on  the  table  at  the  same  time,  not 
on  the  corporal,  but  to  one  side."^  The  reason  why  he  does 
not  place  the  pyxis  on  the  table  on  first  entering  the  house, 

* Supra,  n.  940.  * Vid.  supra,  n.  365.  ^ Supra,  n.  807,  et  913. 

■*  Supra,  n.  809,  et  seq.  ® Supra,  n.  798-918. 

® Chap.  iii.  n.  279.  The  use  of  this  double  stole  is  ex]:)res8ly  per- 
mitted by  the  Sacred  Congregation  of  Kites — 26  Mar.  1859,  in  Tar- 
novien.,  ad  7 — in  tlie  ceremonies  of  Haptisin,  although  these  ceremonies, 
as  a rule,  are  performed  only  in  the  church  (Vid.  supra,  n.  382),  where 
it  is  easy  to  have  distinct  stoles  of  the  prescribed  colors.  There  can  he 
no  doubt,  therefore,  about  the  lawfulness  of  using  it  in  the  circum- 
stances here  supposed.  ^ Supra,  n.  809,  et  n.  915. 


404 


ORDER  OF  EXTREME  UNCTION.  [cHAP.  XVI. 


has  been  intimated  l)efore.^  He  visits  now,  for  the  first  time, 
as  we  suppose,  and  he  does  not  know,  until  he  has  heard  the 
person’s  confession,  whether  he  is  in  a condition  to  receive  the 
Viaticum.  It  may  be  that  he  is  not.  It  may  be  that  he 
cannot  be  absolved.^  If,  in  such  a case,  the  pyxis  had  been 
placed  publicly  on  the  table,  either  he  should  administer 
the  sacrament,  though  knowing  that  it  would  be  received 
unworthily  (and  he  would  be  even  bound  to  do  so  if  the  sick 
person  demanded  it),^  or  those  present  might  take  occasion  to 
suspect  that  the  sick  person  could  not  be  absolved,  etc.  He 
effectually  guards  against  this  danger  by  not  placing  the 
pyxis  on  the  table,  until  he  has  first  heard  the  confession. 

The  Confiteor”  etc.,  is  said,  and  the  sacrament  adminis- 
tered with  the  ceremonies  before  explained.^  But  if  he  has 
brought  more  than  one  particle,^  he  leaves  the  pyxis  on  the 
table,  and  does  not  give  benediction  with  it  until  he  has 
finished  all.® 

9.54.  After  the  prayer,  Bomine  SanctCj^  etc.,  he  changes 
the  white  stole  for  a violet  one,  and  proceeds  to  administer 
Extreme  Unction. 

Omitting  the  salutation  and  the  sprinkling  of  holy  water,'’' 
he  may,  if  time  permits,  say  a few  words  to  the  sick  person  on 
the  nature  and  effects  of  the  sacrament.  Then,  having  given 
him  the  crucifix  to  kiss,  he  says  the  versicles  and  prayers, 

Introeat  Domine,’^  etc.,  and  the  “ Confiteor  ” is  repeated 
with  the  Misereatur  tuij^  etc.® 

Those  present  having  been  on  their  knees  during  the  ad- 
ministration of  the  Viaticum,  should  be  requested  to  continue 
kneeling,  and  pray  for  the  sick  person  before  the  Blessed 
Sacrament,®  while  he  administers  Extreme  Unction,  as  before 
directed,^®  taking  care,  in  going  to  or  leaving  the  table,  to 
genuflect,  and  also  to  avoid,  as  far  as  possible,  turning  his 
back  to  the  pyxis.' ^ 

955.  Having  said  the  prayers,  Domine  JDeus^^^  etc.  . . . 

Bespice  qucesunius/’  etc.,  Domine  Sancte,’’  etc.,  he  may 
give  the  benediction  in  articulo  mortis,”  if  he  has  the 
faculty.’^ 

Omitting  the  ‘‘  Pax  etc.,  and  the  “ Asperges^^^^  he 

‘ Supra,  n.  812.  Supra,  n.  768. 

^ Vid.  supra,  n.  631.  ^ Supra,  n.  814,  et  seq. 

^ Vid.  supra,  n.  838.  ® De  Herdt,  ii,  24,  i.  4°.  ^ Supra,  n.  914. 

^ Supra,  n.  920,  921,  923.  ® Supra,  n.  924 

Supra,  n.  926,  et  seq.  “ De  Herdt,  1.  c.  5°. 

Vid.  infra,  chap.  xvii.  $ ii.  Vid.  infra,  n.  968. 


^ XXIII.  957.] 


AFTER  THE  VIATICUM. 


405 


says  a word  or  two  on  tlie  efficacy  of  the  benediction,  invites 
the  sick  person  to  renew  liis  sorrow  by  an  act  of  contrition, 
and  exhorts  him  to  patience  and  resignation.^ 

He  then  says  the  versicles  and  the  prayers,  Clemeniissime 
Deus,^^  etc.  The  Confiteor  is  said  the  third  time,  and  he 
proceeds  as  below  directed.^ 

956.  Having  given  the  Apostolic  Benediction,  he  may  say 
a word  of  advice  and  instruction,  as  recommended  in  a preced- 
ing rubric.^ 

Lastly,  just  before  leaving,  he  gives  the  benediction  with 
the  pyxis,  and  puts  it  up  securely  as  before.^ 

957.  It  is  hardly  necessary  to  observe  that,  in  case  of  very 
urgent  necessity,  he  should  omit  in  each  of  the  three  functions 
all  that  he  is  allowed  to  omit,  confining  himself  to  the  parts 
that  are  essential,  according  to  what  has  been  said  in  treat- 
ing of  each. 

1 Infra,  n.  972.  ® Vid.  chap.  xvii.  $ v.  et  § vi. 

^ Supra,  $ xxi.  ■*  Vid.  supra,  n.  838. 


CHAPTER  XVII. 


EITE  TO  BE  OBSEKVED  BY  PBIESTS  DELEGATED  TO  GIVE 
THE  APOSTOLIC  BENEDICTION  IN  ARTICIJLO  MORTIS  : ” 
RITDS  BENEDICTIONIS  APOSTOLIC^  IN  ARTICULO  MOR- 
TIS A SACERDOTIBDS  AD  ID  DELEGATIS  IMPERTIEND^.” 

958.  This  title  or  chapter  is  not  found  in  any  of  the  rituals 
published  before  the  time  of  Benedict  XIV,  for  it  was  he  who 
prescribed  the  present  formula.  From  the  earliest  ages  of  the 
Church  bishops  were  invited,  from  time  to  time,  to  give  their 
blessing  to  the  dying,^  and  when  given  by  the  popes,  or  those 
specially  delegated  by  them,  it  was,  no  doubt,  very  often  ac- 
companied by  a plenary  indulgence.  We  have,  most  probably, 
an  instance  of  this  in  the  indulgence  granted  to  St.  Clare  by 
Innocent  IV,  as  we  read  in  her  life  given  in  the  Roman 
Breviary.^  At  all  events,  it  is  certain  that  the  popes  have 
power  to  grant  such  indulgences,  and  that  this  power  has 
been  frequently  used  in  the  Church.^ 

959.  Before  the  time  of  Benedict  XIV,  they  readily  grant- 
ed to  bishops  the  faculty  of  giving,  by  themselves,  or  by 
priests,  whom  they  were  permitted  to  delegate  in  special  cases, 
a benediction  with  plenary  indulgence  to  the  sick  “ in  articulo 

mortis.”  But  this  great  pope,  in  the  bull,  Pia  mater etc., 
extended  the  faculty  very  considerably.  According  to  the 
analysis  of  the  bull  given  by  Bouvier,^  he  decreed : 

1®  That  though  previously  granted  to  bishops  for  only 
three  years,  it  should  thenceforth  continue  as  long  as  they 
held  their  sees. 

2®  That  they  might  delegate  one  or  more  priests,  secular  or 
regular,  to  impart  this  indulgence  in  the  city  or  other  parts  of 
the  diocese,  as  the  good  of  souls  might  seem  to  require, 
with  power  to  withdraw  this  faculty  from  those  to  whom  they 
granted  it,  and  substitute  others  according  to  their  discretion. 

3®  That  titular  bishops  who  are  transferred  to  other  sees, 
or  are  newly  instituted,  should  not  have  this  faculty  until  they 

^ Catalani,  tit.  v.  cap.  vi.  n.  ii.  ^ Catal.,  1.  c, 

3 Vid.  Bouvier,  Traite  des  Indulgences,  part.  cap.  ii.  ■*  Loc.  cit. 


959.] 


THE  BULL  ^^PIA  MiTER.^^ 


407 


ask  and  obtain  it  from  the  Holy  See^  but  that  they  should 
obtain  it  when  asked,  not  for  three  years  only,  but  as  long  as 
they  retain  their  sees. 

4®  He  would  have  the  same  favor  granted  to  inferior 
prelates,  who  have  an  independent  territory  and  jurisdiction 
over  the  clergy  and  people,  provided  they  visit,  at  stated 
times,  the  limina  apostolorum,’^  and  give  an  account  of  the 
state  of  their  churches  to  the  Holy  See. 

5®  He  declares  that  this  faculty  does  not  cease  by  the  death 
of  the  pope  who  granted  it,  since  it  belongs  to  gracious  juris- 
diction delegated  indefinitely,  to  subsist  until  it  is  revoked,  or 
until  the  death  of  the  person  delegated.  It  does  not  cease, 
even  for  the  priests  who  have  obtained  it,  by  the  death  or  the 
translation  to  another  see  of  the  prelate  who  delegated  them. 

That  in  permitting  bishops  and  other  prelates  to  delegate 
as  many  priests  as  they  mav  think  necessary  to  apply  this  indul- 
gence to  the  dying,  he  does  not  mean  to  exempt  them  from 
going  themselves,  when  they  can,  to  administer  this  consola- 
tion, above  all  to  the  poor  and  those  who  are  most  abandoned. 

7®  That  care  be  taken  in  catechisms  and  public  instructions 
to  explain  to  the  people  the  doctrine  of  the  Church  with 
regard  to  the  temporal  punishment  due  to  sin  j the  obligation 
of  satisfying  God’s  justice,  by  fasting,  alms,  prayers,  and  other 
good  works;  and  the  danger  of  presumptuously  relying  on  the 
efficacy  of  tlie  sacrament  of  Penance  and  a plenary  indulgence 
at  the  hour  of  death ; for,  he  says,  it  is  uncertain  what  kind 
our  death  may  be,  whether  we  shall  receive  the  plenary  in- 
dulgence at  that  last  moment,  whether,  e\  en  in  case  the 
external  rite  be  applied,  we  shall  reap  the  fruit  of  it,  or  to 
what  extent  we  shall  be  benefited  by  it. 

8®  He  prescribes  that  all  priests  who  have  to  assist  the 
dying,  and  apply  to  them  this  indulgence  “ in  articulo 
mortis,”  shall  excite  them  to  soitow  for  their  sins,  and  inspire 
them  with  sentiments  of  fervent  love  of  God  and  perfect  res- 
ignation to  His  holy  will,  so  as  to  accept  death  from  His 
hand  in  punishment  for  their  sins.  It  is  this  dis{)osition 
especially  which  he  requires  in  order  that  they  may  gain  the 
fruit  of  the  indulgence.  “ Hoc  enirn  insecipue  opus  in  hujus- 
“ modi  articulo  constitiitis  imponirniis  et  injiingimus,  quo  se  ad 
‘^indulgentiae  plenarite  fructum  consequendum,  piaeparent  atqiie 
disponant.” 

Lastly,  to  leave  nothing  undecided,  he  })rescribed  the 
formula  here  given  in  the  ritual  to  be  used  in  the  application 
of  the  indulgence. 


408 


BLESSING  IN  ARTICULO  MORTIS.”  [chap.  xvil. 


$ I. — Benedictio  articulo  mortis  cum  soleat  impertiri  post  Sacra- 
menta  Poenitentiae,  Eucharistise,  et  Extremae  Unctionis,  illis  Infirmis 
qui  vel  illam  petierint,  dum  sana  mente  et  integris  sensibus  erant,  seu 
verisimiliter  petiissent,  vel  dederiiit  sigiia  coutritionis ; impertienda 
iisdem  est,  etiamsi  postea  linguae,  caeterorumque  seiisuum  usu  sint  des- 
tituti,  aut  in  delirium,  vel  amentiam  inciderent.  Excommunicatis  vero, 
impoenitentibus,  et  qui  in  manifesto  peccato  mortal!  moriuntur,  est  om- 
nino  deneganda. 

*960.  The  circumstances  in  which  the  benediction  is  to  be 
given  or  refused,  as  bere  stated,  are  evidently  the  same  as 
those  in  which  Extreme  Unction  is  to  be  given  or  refused, 
and  have  been  considered  in  a preceding  chapter.^  It  may  be 
doubted,  however,  whether  the  benediction  is  restricted,  like 
Extreme  Unction,  to  such  as  are  in  danger  of  death  from 
bodily  sickness,  whether  it  may  not  be  given  to  one  who  is  in 
danger  of  death  from  any  other  cause,  e.  g.j  to  a convict  about 
to  be  executed.^  The  words  of  the  bull,  “ Pia  mater as 
well  as  of  the  rubrics  here,  undoubtedly  seem  to  suppose  that 
the  person  receiving  the  benediction  is  aegrotus,  infirmus,” 
etc.  Now  it  may  be  that  this  is  supposed  or  required 
strictly  as  a condition  ; and  it  may  be  that  the  words  are  used, 
not  to  express  a condition,  but  simply  to  describe  the  case 
that  usually  occurs.  It  is  quite  uncertain,  and  depends  al- 
together on  the  intention  of  the  pontijff.  But  in  the  absence 
of  any  authority  against  it,  the  benediction  may  be  given  at 
least  conditionally.^ 

*961.  The  Sacred  Congregation  decided  that  this  benedic- 
tion should  be  given  to  children  who  are  thought  too  young 
to  be  admitted  to  Holy  Communion.'*  This  decision  is  in 
perfect  accordance  with  what  has  been  said  regarding  the 
administration  of  Extreme  Unction  to  children  in  the  same 
circumstances.® 

The  question  of  course  regards  children  who  have  attained 
the  use  of  reason  j otherwise,  being  incapable  of  sinning, 
they  would  be  also  incapable  of  receiving  an  indulgence.® 

*962.  It  is  certain  that  the  benediction  may  be  repeated  in 
the  circumstances  in  which  Extreme  Unction  may  be  repeated; 
that  is,  when  the  sick  person,  having  partially  recovered, 
relapses,  and  is  again  in  danger  of  death.'^  But  in  a case  of 

^ Supra,  chap.  xv.  % vii.  et  ix.  ^ Vid.  supra,  n.  868. 

3 Vid.  Analecta  Juris  Pontificii,'’  VIme  Serie,  pag.  2010. 

^ 16  December,  1826,  in  una  Gandaven.,  ad  Dub.  4,  Qujes.  v.  n.  4623. 

® Supra,  n.  860. 

6 Vid.  Annotationem,  Contin.  Gardellini  in  Deer.  cit. 

Vid.  supra,  chap.  xv.  § xiv. 


$ 1.  965.] 


TO  WHOM  GIVEN. 


409 


protracted  illness,  where  the  same  danger  still  continues,  it 
cannot  be  repeated.  Both  points  have  been  expressly  decided 
by  the  Sacred  Congregation  of  Indulgences.^ 

It  had  been  long  before  decided  by  the  same  Congregation, 
that  a plenary  indulgence  in  articulo  mortis,”  given  simply 
and  without  any  other  declaration,  should  be  understood 
strictly,  as  gained  only  when  death  actually  occurs.^  It 
would  be  different,  of  course,  if  the  terms  of  the  brief  con- 
tained the  clause,  etiamsi  mors  non  sequatur’^  which  is 
contained  in  some  referred  to  by  Bouvier  in  his  discussion  of 
this  matter.^ 

963.  If  the  person,  however,  be  not  in  a state  of  grace 
when  the  benediction  is  given,  it  is  of  no  avail,  and  should 
be  repeated  when  he  recovers  the  state  of  grace. 

But  should  he,  after  having  received  it  in  the  state  of  grace, 
again  fall  into  mortal  sin,  he  would  receive  the  fruit  of  the 
indulgence  at  the  moment  of  death,  provided  he  had,  in  the 
meantime,  recovered  the  state  of  grace  j and,  therefore,  in  this 
case,  the  benediction  should  not  be  repeated.'* 

964.  Bouvier  observes  that,  in  the  diocese  of  Mans,  it  is 
usual  to  give  the  benediction  immediately  after  Extreme 
Unction.  This,  undoubtedly,  should  be  the  ordinary  rule. 

•It  is  evident  from  what  is  said  regarding  the  dispositions 
required,^  that  the  priest  should  give  it,  if  possible,  while 
the  person  has  still  the  full  use  of  his  faculties,  and  should 
not,  therefore,  wait  till  the  last  moment.  If  there  be  no 
immediate  danger,  however,  and  if  the  priest  can  conveniently 
return,  it  may  be  sometimes  expedient  to  defer  it  for  another 
visit.® 

§ IL— Haliens  prseclictam  facultatem,  ingrediendo  cubiculurn,  ubi 
♦jacet  infirmus,  dicat:  Pax  huic  domui,  etc.,  ac  deinde  segrotum,  cubi- 
culiim,  et  circumstantes  aspergat  Aqua  benedicta,  dicendo  Antiphonam : 
Asperges  me,  etc. 

965.  There  are  few,  if  any,  bishops  who  fail  to  obtain  this 
important  faculty,  which  is  so  readily  granted  by  the  Holy 
See ; and  as  they  can  delegate  the  same  to  as  many  priests 
as  the  good  of  souls  may  seem  to  them  to  require,  they 
usually  grant  it  to  all  the  parochial  clergy,  and  to  all  whom 
they  approve  for  hearing  confessions,  since  there  is  not  one  of 

^ 20  Sept.  1775,  Vindana  in  Britannia  Minori,  ad  6™  n.  ccclvdi.  12 
Feb.  1842,  Gandaven.,  n.  dxxix.  2 23  April,  1675,  ad  1“  11.  x< 

3 Traite  des  Indulgences,  part  ii.  cliap.  ii.  Qii.  3™®. 

4 Vid.  Bouvier,  1.  c.  e Supra,  u.  959— 8°.  6 yid.  Bouvier,  1.  c. 


410  BLESSING  ARTICULO  MORTIS.”  [cHAP.  XVIII. 

these  who  may  not  at  some  time  be  called  on  to  assist  the 
dying. 

966.  An  answer  of  the  Sacred  Congregation  of  Indulgen- 
ces/ declares  that  a bishop  cannot  delegate  the  faculty  to  all 
the  confessors  of  his  diocese.  But  this  answer,  interpreted 
by  the  one  which  immediately  follows,^  as  well  as  by  the 
words  of  the  bull,  Fia  Mater, already  referred  to,^  must, 
we  think,  be  understood  with  this  limitation,  “unless  the 
“bishop  may,  in  the  circumstances  of  his  diocese,  judge  it 
“expedient  for  the  good  of  souls  to  delegate  it  to  all.” 
It  is  certain  at  all  events  that  many  bishops  do  delegate 
the  faculty  to  all  whom  they  approve  for  hearing  confessions, 
and  no  one  doubts  the  licitness  or  the  validity  of  such 
delegation.'* 

967.  This  delegation,  according  to  Bouvier,®  ought  to  be 
express  and  positive,  and,  for  greater  security,  though  not 
necessarily,  in  writing.  At  least  a priest  cannot  regard  it  as 
included  in  the  approval  he  may  have  received  to  hear  con- 
fessions, unless  it  be  formally  expressed.  The  bishop  may 
have  intended  to  convey  it  at  the  same  time,  but  the  intention 
does  not  suffice,  unless  it  be  expressed. 

*968.  The  rubric  supposes  that  the  priest  comes  for  the 
purpose  of  giving  the  benediction ; and  in  this  case,  on* 
entering  the  room  he  says,  “ Pax  huic  domui,^^  and  sprinkles 
the  holy  water  as  here  directed.®  De  Herdri  recommends 
for  greater  security  that  he  do  so  even  when  he  gives  the 
benediction  immediately  after  Extreme  Unction,  because  the 
rubric  occurs  in  the  formula  of  Benedict  XIV,  and  may 
therefore  express  a strict  condition  of  the  indulgence.  But 
there  can  hardly,  we  think,  be  a reasonable  doubt  that  in 
that  case,  having  already  said  the  Pax  huic  domui,’^  and 
sprinkled  the  water  on  entering  the  room,  he  may  safely 
omit  the  repetition.® 

*969.  He  should  be  vested  in  surplice  and  violet  stole,® 
and  therefore  should  retain  the  vestments  he  has  used  in 
giving  Extreme  Unction,  if  he  gives  the  benediction  im- 
mediately after. 

^ 20  Sept.  1775,  Vindana,  ad  2“  partem,  Dub.  8vi  n.  ccclvii. 

3 Ad  3m  partem  ejusdem  Dub.  ^ Supra,  n.  959 — 

* Cfr.  Bouvier,  part,  iime  chap.  iime.  “Melanges  Th4ologiques,” 
Illme  Serie,  2me  Cahier,  pag.  324.  ® Loc.  cit. 

® Vid.  supra,  n.  920.  Pars  vi.  n.  25,  vi.  * Vid.  supra,  n.  914. 

® Caval.,  vol.  iv.  cap.  xxvii.  De  Benedktione  in  vita  et  mortis  arti- 
qulo,  Deer.  vii.  in  fine.  De  Herdt,  1.  c. 


$ III.  972.] 


DISPOSITIONS  KEQUIRED. 


411 


$ III, — Quod  si  aegrotus  voluerit  confiteri,  audiat  ilium,  et  absolvat. 
Si  confessionem  non  petat,  excitet  ilium  ad  eliciendum  actum  contri- 
tionis;  de  hujus  Benedictiouis  elEcacia  ac  virtute,  si  tempus  ferat, 
breviter  admoneat;  turn  instruat,  atque  hortetur,  ut  morbi  incommoda 
ac  dolores  in  anteactae  vitae  expiationem  libenter  perferat  Deoque  sese 
paratum  olferat  ad  ultro  acceptandum  quicquid  ei  placuerit,  et  mortem 
ipsam  patienter  obeundam  in  satisfactionem  poenarum,  quas  peccando 
promeruit. 

970.  The  Church,  anxious  about  the  spiritual  welfare  of 
her  children  at  every  period  of  their  lives,  becomes  more  and 
more  solicitous  about  them  as  death  approaches,  knowing 
that  their  salvation  depends  on  their  dying  in  the  state  of 
grace.  Hence  she  is  ready  to  administer  to  them  over  and 
over  again  the  holy  sacrament  of  Penance,  instituted  by  her 
Divine  Founder  as  the  sovereign  remedy  for  sin.  She  directs 
the  priest,  as  often  as  he  visits  the  sick,  to  ascertain  whether 
they  desire  to  confess,  and  if  so,  to  hear  and  absolve  them  j 
and  it  is  her  wish  that,  if  possible,  he  should  be  present  with 
them  in  the  last  agony. 

971.  St.  Liguori  recommends  confessors  who  assist  the 
dying  to  give  them  absolution  frequently  while  they  have 
the  use  of  their  senses  : Dum  infirmus  adhuc  sensibus  viget, 

absolutionem  pluries  ei  conferri  post  brevern  reconcilia- 
“ tionem  juvabit,  ut  ita  ille  magis  circa  statum  gratiae  securus 
reddatur,  si  forsan  praeteritae  confessiones  invalidae  fuissent, 
“ aut  saltern  gratiae  augmentum  recipiat,  necnon  purgatorii 
poenae  ei  minuantur.”^ 

^^Juxta  praescriptum  et  mentem  Ritualis  Romahi,^^  says 
the  Council  of  Baltimore,  sedulus  sit  Pastor  animarum  in 
“ visitandis  infirmis  et  agonizantibus  etiam  postquam  ultima 
“ receperunt  sacranienta ; et  illos  exhortetur,  consoletur,  ad- 
“juvet;  et  elicito  ab  iis,  si  possint,  novo  confessionis  et 
“ contritionis  actu,  nov^  identidem  donet  absolutione.’’^ 

*972.  In  the  present  case,  if  the  sick  person  does  not 
confess,  the  priest  should  endeavor  to  excite  him  to  contrition, 
as  is  directed  not  only  by  the  rubric  here,  but  in  the  bull 
itself,  according  to  the  analysis  already  given. ^ It  does  not 
appear,  however,  that  this  is  rigorously  recpiired  as  a condition 
of  the  indulgence,  but  it  gives  greater  security  that  the 
person  is  in  the  state  of  grace,  which  is  absolutely  necessary 
to  gain  any  indulgence.  He  should  then  8im})ly  explain  to 
him,  if  time  permits,  the  efficacy  of  the  benediction  he  is 
about  to  impart,  and  especially  he  sliould  exhort  him  to  bo 

^ Praxis  Confess.,  n.  276.  * Prov.  v.  Deer.  xi.  ^ Supra,  n.  959 — 8°. 


412 


BLESSING  IN  ARTICULO  MORTIS.^^  [chap.  xvn. 

patient  and  resigned  to  the  will  of  God  in  his  sufferings,  and 
to  be  ready  to  accept  death  itself  in  satisfaction  for  his  sins, 
and  as  a punishment  deserved  by  them.  This  is  the  dis- 
position on  which  the  Pontiff  chiefly  insists,  as  we  have 
already  seen.^ 

$ IV. — Turn  piis  ipsum  verbis  consoletur,  in  spem  erigens,  fore,  ut 
ex  divinffi  munificeutise  largitate  earn  poenarum  remissionem,  et  vitam 
sit  consecuturus  seternam. 

973.  He  should  then  console  and  encourage  him,  inspiring 
him  with  a confident  hope  of  obtaining,  through  the  mercy 
and  goodness  of  God,  a full  remission  of  all  his  sins,  and 
eternal  happiness  in  the  next  life.  He  may  use  any  words 
which  his  piety  may  suggest,  but  it  would  be  difficult  to  find 
any  more  appropriate  than  those  short  sentences  given  in  the 
ritual  itself,  in  its  instructions  to  the  pastor  on  the  mode  of 
assisting  the  dying. 

$ Y. — Sacerdos  dicat:  Adjutorium  nostrum,  etc. 

Turn  dicto  ab  uno  ex  Clericis  adstaiitibus  Confiteor,  Sacerdos  dicat, 
Misereatur,  etc.,  Deiude : Dominus  noster,  etc. 

*974.  The  form  here  given  is  that  prescribed  by  Benedict 
XIV,  and  of  course  should  be  adhered  to  in  every  particular 
when  circumstances  permit.  It  was  doubted  whether  the 

Confiteor  ” should  be  said  if  the  benediction  be  given  immedi- 
ately after  Extreme  Unction,  since  it  has  been  said  just  before 
the  administration  of  that  sacrament  j but  the  Sacred  Congre- 
gation of  Indulgences  decided  that  it  should  again  be  said, 
the  question  proposed  being,  whether  it  should  be  recited 
thrice  when  the  Viaticum,  Extreme  Unction,  and  this  bene- 
diction follow  in  immediate  succession.^ 

*975.  The  priest  says  “ Misereatur  tui,  ” etc.,  as  in  admin- 
istering the  Viaticum,  and  makes  the  sign  of  the  cross  over 
the  sick  person  when  saying  In  nomine  Patrisfi  etc.,  and 
also  at  the  end,  while  saying  “ Pater ^ Filiusfi  etc.^ 

$ VI. — Si  vero  infirmus  sit  adeo  morti  proximus,  ut  neque  Confbssionis 
generalis  faciendse,  neque  pi’£emissarum  precum  recitaudarum  tempus 
suppetat,  statim  Sacerdos  Benedictionem  ei  impertiatur. 

*976.  It  is  difficult  to  determine  what  part  of  the  form 
given  is  essential  in  order  to  apply  the  indulgence.  Nothing 
is  decided  here  by  the  ritual,  which  gives  the  form_prescribed 
by  the  bull  of  Benedict  XIV.  It  is  certainly  sufficient  to 

^ Supra,  n.  959 — 8°.  ^ 5 Feb.  1841,  in  Valentinen.,  ad  Cm  n.  dvi. 

^ Be  Herdt,  n.  25,  vi. 


$ VI.  979.] 


FORMULA  TO  BE  USED. 


413 


commence  witli  the  words  '■^Dominm  etc.,,  but  is  it 

necessary  to  commence  with  them?  Falise  seems  to  think  it  is.^ 
Cavalieri  would  have  the  priest  commence  in  the  case  here 
supposed  with  the  words,  J^go  facuUate  mihi  ab  ApostoUca 
“ Sede  trihuta  Indidgentiam,”  eta?  Catalani  maintains  that 
the  form  to  be  used  is  given  in  the  last  words,  Benedicat 
“ te  omnipotens  BeusJ^  etc.^ 

*977.  The  formula  is  given  in  many  editions  of  the  Roman 
Breviary,  as  well  as  in  the  ritual  j but  the  rubric  in  the  Brev- 
iary is  more  explicit,  for  it  says,  Si  vero  infirmus  sit  . . . 

statim  ei  benedictionem  impertiatur  dicens  : Bominus  nos- 
etc.,  which  would  seem  to  favor  the  opinions  of  Falise. 
But  then  it  adds : Ft  si  mors  proximo  urgeat,  dicat : In- 

dulgentiam  plenariam  et  rernissionem  omnium  peccatorum  tihi 
“ concedo  in  Nomine  Patris  et  Filii  et  Spiritus  SanctiP  This 
last  form  is  given  in  the  ritual  only  as  part  of  the  prayer, 

Bominus  nosterj’’  etc.,  but  there  is  no  reason  to  doubt  its 
validity,  since  it  is  given  in  breviaries  printed  in  Rome.  Tak- 
ing, then,  the  rubric  of  the  Breviary  to  be  the  best  interpreter 
of  the  ritual,  we  would  follow  it  in  practice,  commencing  with 

Bominus  noster,’’  etc.,  unless  when  the  person  is  just  expir- 
ing, in  which  case  we  would  at  once  say,  Indulgentiam,”  etc."* 

978.  It  may  be  observed  that  this  is  not  the  only  plenary 
indulgence  that  can  be  obtained  at  the  hour  of  death.  A 
great  many  have  been  granted  for  this  hour  to  the  faithful 
who  are  members  of  certain  pious  confraternities,  who  practise 
certain  devotions,  or  who  have  rosaries,  crosses,  medals,  etc.,  to 
which  the  indulgences  are  attached,  provided  they  comply 
with  the  rerpiisite  conditions.®  The  titles  on  which  these  indul- 
gences are  granted  are  altogether  distinct,  and  the  conditions 
are  not  incompatible.  It  has  been  decided  by  the  Sacred 
Congregation  of  Indulgences  that,  when  communion  is  re- 
quired as  a condition  of  the  indulgence,  the  same  communion 
may  suffice  for  several  plenary  indulgences.® 

979.  The  conditions  re(piired  for  those  granted  in  articulo 
^‘mortis”  are  very  easy.  They  are,  for  the  most  part,  those 
acts  which  should,  in  any  event,  be  frequently  elicited  by  the 
Christian  in  danger  of  death  : acts  of  contrition,  acts  of  the 
love  of  God,  and  of  perfect  resignation  to  Ilis  holy  will,  and 

* Pai*t.  iii.  sec.  ii.  cap.  i.  ^ iii. 

® Vol.  iv.  cap.  xxvii.  Deer.  v.  n.  iii.  * Tit.  v.  cap.  vi.  $ vii. 

< Cfr.  “Analecta/’  IVme  .S6rie,  pa^^  2010. 

® Bouvier,  TraiU^  dcs  [ndubf enr.es,  |)artie  iim®  chap,  iimo  Qu.  4“®. 

® 29  Mali,  1841,  ISriocen.,  ad  Im  n.  dxi. 


414  BLESSING  ARTICULO  MORTIS.”  [chap.  xvii. 

the  invocation  of  the  sacred  name  with  the  heart,  if  not  with 
the  lips. 

To  gain  the  indulgences  attached  to  rosaries,  crosses, 
medals,  etc.,  it  is  enough  to  take  the  blessed  object  in  the 
hand,  or  to  have  it  about  or  near  the  person,  while  making 
the  acts  prescribed,  which  are  usually  those  just  mentioned. 
The  ministry  of  a priest  is  not  necessary,  though  it  is  of 
course  very  useful  in  assisting  the  sick  person  to  make  the 
acts  required.^  It  is  probable  that,  even  by  virtue  of  a 
single  concession,  the  indulgence  may  by  gained  as  often  as 
the  prescribed  acts  are  repeated,^  but  there  is  no  reason  to 
doubt  that  several  may  be  gained  when  the  titles  are  distinct.^ 
With  respect  to  the  intention,  it  is  sufficient  that  one  have 
that  of  gaining  all  the  indulgences  he  can  by  the  acts  he 
performs.  It  is  not  necessary  to  think  of  them  in  particular, 
nor  even  to  know  that  they  are  attached  to  the  acts.^  It  is 
even  probable  that  an  intention  of  gaining  the  indulgences  is 
not  required  at  all,  provided  the  work  to  which  it  is  attached 
be  done.  St.  Liguori  seems  to  think  that,  at  all  events,  it  is 
enough  to  have  an  interpretative  intention.® 

980.  The  priest,  then,  should  not  fail  to  suggest  to  the 
sick  person  this  easy  yet  powerful  means  of  satisfying  the 
divine  justice.  It  is  true  that  if  he  had  the  happiness  of 
gaining  one  plenary  indulgence,  he  could  not  gain  a second 
for  himself  at  the  same  time,  for  even  one  includes  a complete 
remission  of  all  the  temporal  punishment  due  to  his  sins ; but 
it  is  hard  to  reckon  in  any  instance  on  the  presence  of  all 
those  conditions,  and  especially  of  those  perfect  dispositions 
which  are  necessary  to  gain  a plenary  indulgence  in  its  full 
extent.®  But,  although  it  be  not  gained  in  its  whole  extent, 
it  may  be  gained  partially  f and  if  many  be  gained  in  this 
way,  the  effect  of  all  united  may  come  very  near,  and,  when 
there  is  a complete  renunciation  of  all  venial  sins,  may  be 
equal  to  the  full  effect  of  a plenary  indulgence.® 

^ Boiivier,  loc.  cit.  Qu.  5™®. 

2 Busemb.,  apud  St.  Lig.,  lib.  vi.  n.  534 — 4. 

® Ibid.  5.  Vid.  Bouvier,  1.  c.  Qu.  4™®. 

Bouv.,  par.  i.  chap.  vii.  art.  i.  $ ii.  ® Lib.  vi.  n.  534 — 14. 

Vid.  Bouv.,  chap.  vii.  art.  i.  $ i.  St.  Lig.,  n.  534.  Certum  est. 

’’  St.  Lig.,  ibid.  ^ Vid.  De  Lugo,  De  Pcenitentia,  Disp.  xxvii.  sec. 
vi.  n.  91. 


APPENDIX, 


DECREES  OF  THE  SACRED  CONGREGATION 
OF  RITES. 


The  following  are  the  decrees  referred  to  in  the  pres- 
ent volume.  They  are  here  given  with  their  numbers  and 
dates  as  they  are  found,  in  chronological , order,  in  the  third 
edition  of  Gardellini  {vid.  Introdmtion,  n.  37).  The  few  not 
found  in  Gardellini  are  added  under  a distinct  heading.  At 
the  end  of  each  decree  will  be  found  the  number  or  numbers 
under  which  it  is  referred  to  in  the  volume. 


289.  Baren.^  28  Jan.,  1606. 
“In civitate  Baren.,  solere  pres- 
byteros  EcclesiaB  S.  Nicolai 
ejusdem  civitatis  dum  maunam 
ejusdem  S.  Nicolai  ad  infirmos 
deferunt,  illam  deferre  super- 
pclliceo  indutos  solemniter, 
cum  luminaribus  et  lanternis, 
ac  si  Sacramentum  Extremaj 
Unctionis  ad  infirmos  deferrent, 
ct  S.  R.  C.  pro  parte  Archi- 
episcopi  dictae  civitatis  ex- 
positum  fuit,  et  petitum,  an 
conveniat  ? i 

“Eadem  S.  R.  C.  non  modo 
maniiam  S.  Nicolai,  sed  neque  j 
Extrenue  Unctionis  Oleum  so- 
lemniter cum  supferpelliceo,  ac  j 
lanternis  ad  infirmos  defcren- 
dum  esse,”  respondit  et  decla- 
ravit.  910. 

629.  Manilien.^  2 Mali,  1026.  j 
“ Archiepiscopus  Manilien.  pe- 
tiit  declarari:  An  Episcopi 
Pliilij)j)inanim  possint  astrin- 
gere  I^arochos  Rcgulares  ad 
observandum  in  praxi  caput 


Ritualis  Romani  de  Sacramento 
Poenitentiae  in  eo,  quod  dicit 
‘ quod  si  confitendi  desiderium 
suum  per  se,  sive  per  alios 
ostenderit  infirinus,  absolven- 
dus  ? ’ 

“EtS.  C.  respondit:  Placere 
sibi  quod  si  non  est  introducta 
observatio  Ritualis  Romani,  in- 
troducatur.”  64. 

753.  Did).  Url)is..,  12  Jul., 
1028.  “1.  An  Canonicis  usuni 
Ca})pae  et  Rochetti  habentibus 
liceat  sacramenta  administrare 
cum  solo  Rochetto  et  deposita 
Cappa  ? 

“ Resp.  : Ad  1.  Sacramenta 
esse  adininistranda  cum  super- 
pelliceo  et  Stola  juxta  Rituale 
Roman  um.”  121. 

1319.  Plmuren.^  20  April., 
1641.  “ Patrcs  S.  Caroli  Cou- 

gregationis  Clcricorum  rcgiila- 
riiim  ])etierunt  nsponderi  : An 
liceat  in  nocte  Nativiiatis  Do- 
mini, j)ost  cantatam  primam 
1 missam,  alias  duas  immediate 


416 


APPENDIX. 


celebrare,  et  communicare  fide- 
les? 

“Et  S.  R.  C.  respondit: 
Nullo  modo  licere,  sed  omnino 
prohibendum.”  710. 

1360.  Trium  Missarum^  etc., 
7 Dec.,  1641.  “Cum  superi- 
oribus  diebus  consulta  haec 
S.R.C.  an  esset  permittendum 
celebrari,  in  media  nocte  Nati- 
vitatis  Domini,  post  missam  de- 
cantatam  successive  alias  duas 
missas,  et  in  eis  sacram  com- 
munionem  exhiberi  fidelibus 
earn  deposcentibus  ? 

‘ ‘ Et  respondisset : ‘ Non  esse 
permittendum  sed  omnino 
utrumque  prohibendum ; ’ nihi- 
lominus  nonnulli  Regulares  as- 
serentes  id  licere  supplicarunt 
audiri : 

“Et  S.  C.  ipsis  auditis  cum 
procuratoribus  et  advocatis,  ad 
relationem  Em.  Palloti,  stetit 
in  decretis,  et  respondit:  Iter- 
um  prohibendum  tarn  sacerdo- 
tibus  celebrare  volentibus, 
quam  confluentibus  media  nocte 
ad  ecclesias  et  communionem 
dejmscentibus.  ” 710. 

1496.  Marianen.^  16  Ap., 
1644.  “Moniales  SS.  Annun- 
ciationis  de  Bastia  supplicarunt 
pro  facultate  asservandi  in 
earum  Ecclesia  SS.  Eucha- 
ristiam. 

“Et  S.  C.  respondit:  Aut 
monasterium  est  canonice  erec- 
tum,  et  non  indiget:  aut  non, 
etnon  est  approbandum.”  597. 

1907.  Galliarum^  13  JuL, 
1658.  “ Regularibus  regni  Gal- 
lijB  declarare  petentibus:  An 
in  communione  quae  inter  Missae 
ftacrificium  peragitur,  sit  prius 
ministrandum  SS.  Eucharistiae 
Sacramentum  ministro  Missae 
inservienti,  an  vero  monialibus 
vel  cajteris  ibidem  praosenti- 
bus. 


“ S.  R.  C.  responderi  manda- 
vit:  In  casu  praedicto  minis- 
trum sacrificii,  non  ratione  i:)ra6- 
eminentiae,  sed  ministerii,  prac- 
ferendum  esse  caeteris  quamvis 
dignioribus.”  718. 

2008.  Mailierana^  22  Nov., 
1659.  “Petrus  Antonius  Cal- 
lus cantor  Ecclesiae  loci  Lattez- 
zae  Matheranae  dioecesis,  decla- 
rari  postulavit:  An  Archipres- 
bytero  ejusdem  loci  liceat  in 
administrando  populis  SS.  Sa- 
cramento, manum  porrigere  os- 
culandum  ? 

“Resp.  : Non  licere  et  con- 
trariam  consuetudinern  esse 
abusum  omnino  tollendum.” 
686. 

2127.  AndHen.^  3 Sept.,  1661. 
Ad  dirimeiidas  controversias 
. . . . declaravit  S.  R.  C.  “Pa- 
tenae  suppositionem  per  sacer- 
dotem  cotta  indutum  in  Com- 
munione generali,  quae  per 
Dignitates  agitur,  retinendam 
esse.”  651. 

2350.  Florentin.^  19  Dec., 
1665.  “S.  R.  C.  ad  preces 

Laurentii  Vanni  praepositi  S. 
Joannis  Florentiarum,  declara- 
vit:  ‘Tam  actum  baptizandi, 
quam  alias  functiones  praepara- 
torias  pro  baptizandis  Turcis, 
et  aliis  ad  fidem  venientibus, 
esse  faciendas  per  eundem 
sacerdotem  baptizantem,  et 
cousequenter  ipsum  praeposi- 
tum,  prout  in  Rituali  disponitur, 
et  usque  adhuc  servatum  fuit, 
a quo  solito  recedendum  non 
esse,  censuit  ’ : et  ita  decrevit, 
et  servari  mandavit.”  543. 

2504.  Oritana^  21  Jun.,  1670. 
S.  R.  C.  censuit:  “ Servandum 
esse  decretum  Vicarii  in  Eccle- 
sia Cathedrali,  ne  in  posterum 
celebrentur  Missae  Defuncto- 
rum  nisi  cum  colore  nigro  vel 
saltern  violaceo.  Quo  vero  ad 


DECREES  OF  THE  S.  C.  R. 


417 


alias  Ecclesias,  Planetas  hujus- 
jnodi  facere  non  valentes,  et 
proinde  quolibet  colore  uti 
solitas,  audiendum  esse  eundeni 
Vicarium.”  708. 

2602.  Conchen.,  3 Sept.,  1672. 

‘ ‘ In  renovatione,  quae  quolibet 
octavo  die  fieri  debet  de  Aug. 
Eucharistiae  Sacramento,  con- 
sumi  debet  turn  Hostia,  turn 
etiam  particulae,  quae  existunt 
in  tabernaculo,  post  sumptio- 
nem  Sanguinis  ante  purifica- 
tionem;  ilia  vero  verba,  quae 
habentur  in  Missali  cap.  10, 
num.  5,  nempe:  8i  vero  adsint 
hostioe  consecratm^  etc.^  possunt 
intelligi  de  hac  renovatione, 
aeque  ac  de  nova  confectione 
Sacramenti  reservandi  pro  alia 
die.”  Et  ita  censuit  S.  R.  C. 
619,  622. 

2859.  Meadcana.y  12  Mar., 
1678.  “VIII.  In  multis  Ec- 
clesiis  solent  celebrari  Missae 
de  festivitatibus  B.  M.  V.  cum 
solemnitate  pro  re  gravi,  et 
concursu  populi.  Quaeritur : 
An,  quando  celebratur  Missa 
de  Annunciations  modo  dicto, 
sit  faciendum  ad  Incamatus^ 
quod' fit  in  ipsa  die  Annuncia- 
tionis  ? 

“Resp.  Ad  viii. : Missas  pro- 
prias  de  festivitatibus  B.  M.  V. 
non  esse  celebrand*as,  nisi  die- 
bus  in  quibus  dictae  solemnita- 
tes  occurrunt,  et  per  corum 
octavas,  quas  habent;  caeteris 
temporibus  earum  loco  ccle- 
brandam  unam  ex  votivis  B. 
M.  V.  in  fine  Missalis  positis, 
juxta  distributionem  temporis 
in  eo  factam,  cum  intentione 
ad  honorem  Annunciationis, 
Assumptionis,”  etc.  573. 

2903.  Ord.  Min.  Cayuc..^  30 
Sept.,  1679.  “IX.  Solent  Ca- 
])uccini  Sacerdotcs  in  die  Cmnac 
Domini  Sanctum  Corpus  Christi 


sumentes,  deferre  stolam  ante 
pectus  in  formam  Crucis  ac- 
commodatam ; quaeritur,  an 
debeant  observare  consuetu- 
dinem  introductam,  vel  deferre 
stolam  a collo  pendentem  ? 

“Resp.  Adix. : Posse utrum- 
que  observari.”  676. 

3025.  Albinganem..,  24  Jul., 
1683.  “II.  TJtrum  in  Missa 
de  Requiem  conveniat  Com- 
munionem  fidelibus  ministrare, 
vel  post  illam,  et  in  casu  con- 
venientis  administrationis  post 
Missam  cum  paramentis  nigris, 
conveniat  dari  benedictionem, 
an  vero  benedictio  omittenda  ? 

“Resp.  Ad  ii. : Non  esse 
contra  ritum,  si  tamen  adminis- 
tretur  communio  post  Missam, 
omittendam  esse  benedictio- 
nem.” 727.  (Vid,  infra,  Decret. 
Gen..,  23  Jul.,  1868.) 

3392.  Augustm  Pradorice.,  21 
Jul.,  1696.  “Cum  Episcopus 
Augustanus  S.  R.  C.  exposue- 
rit:  III.  Quod  SSmum.  En- 
charistiae  Sacramentum  con- 
tinuo  retinetur  in  eadem  Ec- 
clesia  super  duplici  altari, 
nimirum  super  altare  chori,  et 
super  alio  S.  Joannis  Baptistae 
ratione  parochia3  eidem  catlie- 
drali  unitae. 

“Resp.  Ad  iii. : Sacratis- 
simam  Eucharistiam  servandam 
esse  in  uno  tantum  altari 
designando  abEpiscopo.”  614. 

3525.  Ord.  Ca'puc..,  22  Aug., 
1699.  “Exposito  humiliter  S. 
R.  C.  per  Procuratorem  gene- 
ralem  Ordinis  Capuccinorum  in 
nonnullis  ])rovincii8,  in  quibus 
chori  Ecclesiarum  siue  religi- 
onis,  supra  valvas  earumdein 
Ecclesiarum  diametraliter  altari 
SSmae.  Eucharistiae  oppositas 
existunt,  consuetudinem  obrep- 
sissc  in  iisdcm  choris  tempore 
noctunio,  tain  ad  lumine  alHci- 


418 


APPENDIX. 


endum  altare  SSmi.  Sacra- 
menti,  quam  dormitorium, 
unicam  lampadem  in  arcellula 
ex  tela  constructa  retinendi,  ex 
qua  quidem  situatione  lampa- 
dis,  cum  ex  maxima  distantia 
chori  ab  altari  SSmi.  Sacra- 
menti,  hoc  nihil,  vel  pauxillum 
lumen  recipiat,  S.  R.  C.  sup- 
plicavit  declarari:  An  in  Ec- 
clesiis  suae  religionis  praedictis, 
juxta  recensitam  consueiu- 
dinem,  retentio  lampadis  ante 
altare  SSmi.  Sacramenti  noc- 
turno  tempore,  modo  superius 
expresso  sufficiat,  vel  potius 
sit  retinenda  lampas  intra,  et 
ante  altare  SSmi.  Sacramenti 
semper  accensa,  prout  de  die 
retinetur  ? 

“Et.eadem  S.  R.  C.  respon- 
dit:  Negative,  et  omnino  1am- 
padeni  esse  retinendam  intra, 
et  ante  altare  SSmi.  Sacra- 
menti, ut  continue  ardeat.” 
615. 

3575.  Cong,  Mont.  Coronoe.,, 
22  Jan.,  1701.  “X.  An  ante 

ostiolum  tabernaculi  SSmi.  Sa- 
cramenti, retineri  possit  vas 
florum,  vel  quid  simile,  quod 
praedictum  occupet  ostiolum 
cum  imagine  Dni.  N.  in  eodem 
insculpta  ? 

‘ ‘ Resp.  Ad  X. : ■ Negative. 
Posse  tamen  in  humiliori,  et 
decentiori  loco.”  609. 

3614.  Lerien.,,  11  Feb.,  1702. 

‘ ‘ VII.  Utrum  a Parocho  Viati- 
cum ad  infirmos  deferente,  an- 
tiphona  Asperges  me,  aut  Vidi 
aquam  tempore  paschali  sit  re- 
citanda,  et  ab  ipso  quoque  ad 
Ecclesiam  redito,  dicenda  ora- 
tio  Deus  qui  nobis,  aut  Spiritum 
nobis,  Bomine,  etc.  ? 

“Resp.  Ad  vii. : Servandum 
esse  omnino  Rituale,  nulla  ha- 
bita  ratioue  temporis  pascha- 
lis.”  810. 


3670.  Urbis  et  Orbis,  10  Dec., 
1703.  “VI.  An  benedictiones 
mulierum  post  partum,  Fontis 
Baptismalis,  ignis,  seminis, 
ovorum  et  similium  sint  de 
juribus  mere  parochialibus  ? 

“Resp.  Ad  vi. : Negative,  sed 
Benedictiones  Mulierum  et 
Fontis  Baptismalis  fieri  debert 
a Parochis.”  563. 

3834.  Catanien.,  9 Mar., 
1711.  “III.  An  canonic  us 
post  sumptionem  Corporis  et 
Sanguinis,  dispensans  Corpus 
Christi  clericis  qualibet  prima 
Dominica  mensis  (ut  moris  est), 
debeant  canonici  stare,  an  vero 
genuflecti,  ut  observatum  est  ? 

“ Resp.  Ad  iii. : Affirmative.” 
722. 

4055.  Toletana,  15  Sept., 
1736.  “VIII.  An  possit  tole- 
rari  conversio  super  humerum 
sinistrum,  communicando  mo- 
niales  habentes  fenestellam  ni 
parte  evangelii  ? 

“Resp.  Ad  viii. : Debere  de- 
scendere,  et  reverti  per  gradus 
anteriores,  et  non  laterales  al- 
taris.”  673. 

4170.  Lucana,  15  Maii,  1745. 
“An  sit  laudandus  Parochus, 
qui  in  feria  vi.  in  Parasceve, 
dum  defert  SS.  Sacramentum 
ad  domum  sui  parochiani  in- 
firmi  pro  miflistrando  ei  Viatico, 
per  vias  publicas  recitat  con- 
suetos  psalmos,  sed  in  fine  il- 
lorum  omittit  Gloria  Patri,  et 
ingressus  Ecclesiam,  statim 
reponit  sacram  pyxidem,  et 
dimittit  populum  absque  bene- 
dictione  ? 

“Et  S.  R.  C.  audito  prius 
voto  unius  ex  Apostolicarum 
caeremoniarummagistris,  rescri- 
bendum  censuit:  Non  est  re- 
probandus  Parochus,  qui  defert 
SS.  Viaticum  infirmo  feria  vi. 
in  Parasceve,  dummodo  pri- 


DECREES  OF  THE  S.  C.  R. 


419 


vate,  et  submissa,  quinimo  sub- 
mississima  voce  recitet  psalmos 
consuetos  per  vias  publicas, 
etiamsi  dicat  Gloria  Patri^  etc., 
quia  in  tali  circumstantia,  actio 
talis  nihil  habet  esse  cum  func- 
tionibus  Ecclesiae  hujus  diei; 
et  considerandum  est,  quod 
defert  cum  stola  et  pluvial!  albi 
coloris,  quando  in  feria  supra- 
. dicta  color  paramentorum  est 
niger  pro  Ecclesi®  functioni- 
bus:  Ideoque,  si  defert  pri- 
vatim  pro  aliqua  necessitate, 
non  est  reprobandus,  si  po- 
pulum  sine  benedictione  dimit- 
tat  feria  vi.  in  Parasceve,  quia 
in  publica  Ecclesia  non  debet 
recondi.”  799,  839. 

4252.  Lnicana^  12  April,  1755. 
III.  “An  fas  sit  Parochis  uti  in 
collatione  Sacrament!  Baptis- 
matis  Aqua  in  Ecclesia  Matrice 
aut  Plebenali  benedicta  cui  pri- 
vatim  et  separatim  et  non  ipso 
actu  Benedictionis  Baptismalis 
iufusa  fuerint  olea  sacra  ? 

“Resp.  Adiii. : ParochiexMa- 
tricis  fonte  aquam,  cui  sacra  olea 
jam  fuerint  commixta  suscipere 
debent,  quani  adhibeant  in  Bap- 
tism! collatione.  Qui  vero  ante 
fontis  benedictionem,  olea  sacra 
recipere  non  potuerunt,  ilia  sub- 
iiide  })rivatim,  ac  separatim  in 
aquam  mittere  poterunt.”  253. 

4290.  Calagur.  et  Calceat.^  17 
lyiaii,  1700.  “ Indulta  a S.  R.  C., 
die  7 Julii,  1759.  Rmo.  Epis- 
copo  Calagur.  etCalceat.,  facul- 
tate  subd^legandi  ejus  Vicarios 
aliosquesacerdotes  pro  benedic- 
tione sacrie  supellectilis,  in  qua 
sacra  unctio  non  adhibetur;  du- 
bitatum  fuit  ab  eodem  Rmo. 
Epis.  An  illi  quibus  dicta  fa- 
cultas  delegata  fuit,  benediccre 
possint  imagines  Domini  Nostri 
J.  C.  . . . Tabcrnaculum  in  quo 
asscrvatiir  S8.  Ench.  Sacrameii- 


tum,  Pyxidem,  et  generaliter 
omne  illud,  in  quo  sacra  unctio 
non  adhibetur  ? 

Propterea  idem  Rmus.  Episc. 
iterum  S.  R.  C.  supplicavit 
quatenus  ad  omnem  scrupulum 
amovendum,  declarare  digne- 
tur.  An  in  indulto  jam  sibi 
concesso  comprehenderetur  fa- 
cultas  subdelegandi  prsBdicta- 
rum  rerum  benedictionem  ? 
Sin  minus  nova  facultas  ad 
hunc  effectum  sibi  necessaria 
concederetur. 

“Et  S.  C.  eidem  Rmo.  Epis. 
indulsit  ‘ per  viam  nov8B  de- 
clarationis  eandem  facultatem 
subdelegandi  benedictionem 
omnium  quorumcumque  ad  Di- 
vinum  Cultum  spectantium  in 
quibus  sacra  unctio  non  adhi- 
betur.’ ” 602. 

4299.  Aquen.^  3 Mar.,  1761. 
VII.  “Extatne  aliquod  decre- 
tum  prohibens  ne  in  benedic- 
tione SSmi.  Sacrament!  ante 
orationem  dicatur : Dominus 
'Dobiscum  ? Asserunt  multi : 
Rituale  tamen  etiam  nuper  a 
Benedicto  XIV  editum  id  prm- 
scribit  in  festivitate  Corporis 
Christ!  post  reditum  proces- 
sionis. 

“ Resp.  Ad  vii. : In  Benedic- 
tione SSmi.  Sacrament!  ante 
orationem,  non  dcbet  dici  Do- 
minus vohiscum^  juxta  decretuni 
S.  R.  C.  in  Cranaten.,  1 6 Junii, 
1003,  et  in  Salernitana  28  Sep- 
teinb.,  1675,  quod  ita  se  habet: 
In  festo  SSmi.  Corporis  Christ! 
servanda  est  dispositio  Cicre- 
monialis  Episcoporum,  lib.  2, 
cap.  33,  de  reponendo  SSmo.  Sa- 
cramento, ubi  nulla  fit  mentiode 

. Dominus  volnscum^  non  vero 
Rituale  Rornanum,  ubi  dicitur 
addi  Dominus  vnhiseum:  et  sic 
scrvat  i;i  urbeSummus  Pontifex, 
ct  servatur  ab  omnibus.”  095. 


420 


APPENDIX. 


4379.  Ord.  Min.  Obser'o..,  25 
Feb.,  1777.  “ An  Diaconus  in 

ordine  tantum  diaconatus  con- 
stitntus,  extra  casuin  necessita- 
tis, possit  distribuere  fidelibus 
comraunionem  ? 

“Resp. : Negative.”  647. 

4401.  Ord.  Garm.  Eaicalc..,  16 
Feb.,  1781.  VII.  “Utruinsnb 
proliibitione  celebrandi  Missus 
privatas  post  solemnein  decan- 
tatain,  et  administrandi  fideli- 
bns  sacram  Euch'aristiam  in 
nocte  Nativitatis,  comprehen- 
dantur  Carmelitos  utriusqiie 
sexus,  maxiine  cum  apud  ilios 
cantetur  Missa  solemnis  non  in 
media  nocte  (hoc  enim  tempore 
incipit  matiitinum),  sed  circiter 
horam  tertiam  ? Et  quatenus 
Affirmative. 

“VIII.  An  consuetude  con- 
traria  immemorabilis  valeat  sus- 
tentari  saltern  quoad  moniales, 
religiosos,  choristas,  et  laicos  ? 

“Resp.  Ad  vii. : Affirmative. 

Adviii. ; Negative.”  710. 

4477.  Bomana.^  16  Sept.,  1801. 
I.  “An  in  Ecclesiis  in  quibus 
expositum  manet  SS.  Sacra- 
mentum  fidelium  adorationi  in 
turno  perpetuseadorationis,  quje 
dicitur  quadraginta  horarum, 
occurrente  die  Commemoratio- 
nis  omnium  fidelium  defuncto- 
rum,  liceat  recitare  officium  de- 
functorum,  et  celebrare  Missam 
solemnem,  et  etiam  Missas  pri- 
vatas itidem  defunctorum  ? 

“II.  Et  quatenus  affirmative. 
An  adhiberi  debeant  paramenta 
coloris  violacei  potius  quam  co- 
ioris  nigri  ? 

III.  An  in  eodem  casu  exci- 
piendum  sit  altare,  in  quo  ha- 
betur  expositum  SS.  Sacraraen- 
tum  ? 

“Resp.  Ad  i. : Affirmative. 

Ad  ii. : Arbitrio  Superioris 
localis. 


Ad.  iii. : Affirmative.”  708. 
(Vid.  Deer.  Oen..,  23  Julii,  1868.) 

4499.  Tipliernen.^  22  Mar., 
1806.  “Cum  sacerdos  1.  B. 
Berni,  recenter  Archipresbyte- 
ratu  Ecclesiae  Parochialis,  titulo 
SS.  Cosmse  et  Damiani.  Dioeces. 
Tiphernen.  potitus,  antiquam 
consuetudinem  in  eadem  Eccle- 
sia  invenerit  Sacrosanctam  Eu- 
charistiam  impertiendi  fidelibus 
in  Sabbato  Sancto  pro  satisfac- 
! tione  etiam  Pasclialis  praecepti, 
et  anceps  haeserit : Num  eadem 
consuetude  servanda  foret,  sive 
utpote  abusiva  removenda  ? Ut 
omnem  anxietatem  deponeret, 
supplex  fuit  apud  S.  R.  C.  pro 
declaratione  sequentis  dubii ; 
videlicet : 

“An  liceat  in  Sabbato  Sancto 
inter  Missarum  solemnia  sacram 
Eucharistiam  fidelibus  distribu- 
ere, et  num  per  eandem  sump- 
tionem  sacrae  Communiouis 
praeceptum  Paschale  adimplea- 
tur  ? 

“Resp.  Affirmative  in  utro- 
que.”  712. 

4505.  Toletana.^  20  Sep.,  1606. 
II.  “In  Ecclcsia  Regalis  Mo- 
nasterii  S.  Laurentii  Excuria- 
lensis  adest  in  Altari  majore 
Tabernaculum  ex  lapide  pretio- 
so,  in  quo  continetur  alia  cap- 
sula  eximior,  in  qua  asservatur 
SSmum.  Sacramentum,  sed 
cum  in  pariete  post  Taberna- 
culum sit  una  fenestra,  quae 
illuminat  dou  Tabernacula 
praedicta,  et  ista-  habeant 
ante  et  retro  fenestellas  cum 
cristallo  taliter,  quod  ex  qua- 
libet  parte  ecclesiae  videatur 
dare  et  distincte  vas  in  quo  est 
inclusum  SSmum.  Sacrament- 
um ; et  cum  hoc  videatur 
inconveniens,  quaeritur.  Utrum 
praedictum  vas  debeat  per- 
niauere  ut  dictum  est  sui)ra. 


DECREES  OF  THE  S.  C.  R. 


421 


vel  debeat  cooperiri  aliquo  velo 
ut  non  videatur  ? 

“ Resp.  Ad  ii. : Negative  ad 
primam  partem.  Affirmative  ad 
secundam,  atqne  ita  obtegen- 
dum  esse  Tabernaculum,  ut  vas 
in  quo  SS.  Sacramentum  asser- 
vatur,  a circumstantibus  nullo 
modo  videri  possit.”  609. 

4526.  Tuden.^  7 Sept.,  1816. 
XXXVII.  “ xVn  die  magni  con- 
cursus  ad  indulgentiam  plena- 
riam  vel  jubila3uni,  possit  minis- 
trari  sacra  Eucharistia  fidelibus 
aliqua  hora  ante  auroram,  et 
post  meridiem  ? 

“Resp.  Ad  xxxvii.  : In  casu 
de  quo  agitur,  Affirmative  a 
tempore  ad  tempus  quo  in  ilia 
Ecclesia  Missae  celebrantur,  vel 
ad  formain  rubricae,  vel  ad  for- 
inam  indulti  eidem  Ecclesiae 
concessi.”  703. 

4536.  Duh.  Addit.  31  INIaii, 
1817.  I.  “ An  Canonici  Cathe- 
dralis  in  administratione  Sacra- 
mentorum  tain  intra  quam  extra 
Cathedralem  Ecclesiam  tenean- 
tur  deponere  cappam,  atque  uti 
sui)erpelliceo  et  stola  juxta 
Rituale  Romanum  ? 

“Resp.  Ad  i. : Affirmative.” 

121. 

4572.  Calagur.  et  Galceat.^  23 
Sept.  1820.  “ Parochus  in  casu 
necessitatis  periclitantem  pue- 
rum  stola  violacea  indutus  domi 
baptizavit,  eique  sacrum  cliris- 
ma  et  oleum  sacrum  quod  secum 
dctulit,  imposuit,  prout  in  Rit. 
Romano.  Qiucritur  an  bene, 
vel  male  se  gesserit  in  casu  unc- 
tionis  extra  Ecclesiam  ? 

“Et  S.  R.  C.  . . . res- 

pondendum censuit:  Juxta  vo- 
tum,  nimirum  parochum  male 
sc  ge.ssisse,  baptizando  cum  stola 
violacea,  et  liniendo  puerum 
periclitantem,  extra  Ecclesiam, 
oleo  etiam  catecliumenoriim.  In 


casu  enim  necessitatis,  juxta 
Ritualis  prtescriptum,  omnia 
sunt  omittenda  quae  baptismum 
praecedunt,  quaeque  post  mo- 
dum  supplenda  sunt  in  Ecclesia, 
ad  quam  praesentandus  est  puer 
cum  convalescit.”  382. 

4578.  Decretum  generaU^  3 
Ap.,  1821.  VI.  “ An  toleranda, 
vel  eliminanda  sit  consuetude, 
quae  in  dies  invalescit,  superim- 
ponendi  sacras  reliquias,  pic- 
tasque  imagines  tabernaculo,  in 
quo  augustissimum  Sacramen- 
tum asservatur,  ita  ut  idem  ta- 
bernaculum pro  basi  inserviat  ? 

“Resp.  Ad.  vi. : Assertam 
consuetudinem  tauquam  abu- 
sum  eliminandam  omnino  esse.” 
607. 

4594.  Panormit.^  12  Ap., 
1823.  IX.  “ Quaestio  saepe  ex- 
orta  est,  utrum  in  Missa  de  Re- 
quiem cum  paramentis  nigris 
celebrata,  post  communion em 
celebrantis,  administrari  ])ossit 
fidelibus  adstantibus  Eucliaris- 
tia  cum  particulis  praiconse- 
cratis,  asserentibus  nonnullis 
posse : lo  Quia  in  operibus  Fer- 
dinandi  Tetami  decretum  S.  C. 
die  2 Sept.,  1741,  tanquam  apo- 
cryphum  habendum  esse  dicitur. 
2o  Quia  affirmativum  fuit  re- 
sponsum  Josephi  Dini  apostoli- 
carum  caeremoniarum  magistri, 
senteutiae  innixi  Benedicti 
XIV,  in  suo  oj)ere  De  Sacrijicio 
Mkm:  ut  autem  omnis  hac  de 
re  tollatur  scrupulus  quaesitum 
fuit : 

“An  pro  certa  tenenda  sit 
sententia  affirmativa  Benedicti 
XIV  et  Tetami,  vel  supradic- 
tum  decretum  sub  die  2 Sept., 
1741? 

“ Resp.  Ad  ix. : Dilata,  et  vi- 
deatur particiilariter  ex  officio,” 
85,  707.  (Vitl.  infra,  Deer.  Uen.^ 
23Jul.,  1868.) 


422 


APPENDIX. 


4623.  Oanda'oen.,  *16  Dec. 
1826.  L “ Facti  species — Eec- 
tor  Ecclesiae  reperit  in  sua  Eccle- 
sia  consuetudinem  renovandi 
panem  pro  sacrificio  Missse,  et 
communione  fidelium,  singulis 
tribus  mensibus  tempore  hyemis 
tempore  vero  aestivo,  solitum 
confici  pro  sex  mensibus.  Hinc 
quaeritur:  1®  An,  attenta  con- 
suetudine,  rector  licite  conse- 
crare  possit  species  a tribus  men- 
sibus tempore  hyemis,  vel  a sex 
mensibus  in  aestate  coufectas  ? 
2.  An  casu,  quo  rector,  sive 
pastor  Ecclesiae  praxim  illam 
approbet,  nec  velit  earn  relin- 
quere,  alii  sacerdotes  in  eadem 
Ecclesia  inservientes  possint 
tuta  conscientia  in  hoc  ei  obse- 
cundare,  utendo  praefatis  spe- 
cibus  ? 

“II.  Facti  species — in  Pa- 
rochiis  ruralibus,  ubi  longum 
faciendum  est  iter,  plerumque 
portatur  SSmum.  Sacramen- 
tum  Eucharistiae  ad  aegrotos, 
eisque  administratur  cum  stola 
super  vestem  communem  absque 
cotta,  sive  superpelliceo.  Quae- 
ritur propterea.  1.  An  praxis 
ilia  ubi  invaluit,  et  Ordinarii 
locorum  non  contradicunt,  reti- 
neri  possit  ? 2.  An  saltern  &a- 

cramentum  Extremae  Unctionis 
cum  stola  tantum  administrari 
possit  ? 

“III.  Facti  species — Sacer- 
dotes curam  animarum  exercen- 
tes,  pro  sua  commoditate,  apud 
se  in  domibus  suis  retinent 
Sanctum  Oleum  infirmorum. 
Quaeritur:  An,  attenta  consue- 
tudine,  hanc  praxim  licite  reti- 
nere  valeant  ? 

“IV.  Facti  species — Sacra 
Olea,  in  Ccena  Domini  bene- 
dicta,  transmittuntur  ad  deca- 
nos  foraneos,  qui  ea  distribuant 
pastoribus  suorum  districtuum : 


Quaeritur,  an  decani  distribu- 
tionem  differre  possint  usque 
post  Dominicam  in  Albis  ? 

‘ ‘ V.  Facti  species — Multi 
pastures  accepta  Sacra  Olea 
apud  se  deponunt  in  domibus 
suis,  usque  in  sequentem  diem 
Dominicam ; et  tunc  cum  solem- 
ni  processione,  videlicet  cum 
cruce,  cum  candelis  ardentibus 
sub  baldachino  a toto  clero  in 
habitu,  portantur  ad  ecclesiam, 
exponunturque  in  aliquo  altari 
cum  hymnis,  et  eadem  solemni- 
tate  portantur  ad  fontem  baptis- 
malem  eique  infunduntur : Quae- 
ritur lo  An  pastures  recte  reti- 
neant  Sacra  Olea  in  domibus 
suis,  usque  in  Dominicam  recep- 
tionem  eorum  subsequentem  ? 
2^^  An  Sacra  Olea  cum  tali  so- 
lemnitate  iutroduci  possint  in 
ecclesiam  ? 3o  An  cum  tali 
solemnitate  infundi  possint 
fonti  baptismali,  cui  non  potu- 
erunt  infundi  in  vigilia  Pascha- 
tis,  cum  tunc  necdum  haberi 
potuissent  ? 

‘ ‘ Tandem  Quaeritur,  An  bene- 
dictio  cum  indulgentia  ple- 
naria,  juxta  Constitutionem  Be- 
nedictiXIV.  Pia Mater ^ ^Aprilis^ 
1747,  impertinenda  sit  pueris 
qui,  defectu  aetatis,  primam 
communionem  necdum  institue- 
runt  ? 

“Kesp.  Ad  1 Quaes,  i. — 
Negative  et  eliminata  consue- 
tudine  servetur  Rubrica.  Ad 
2 — Negative. 

“Ad  1 Quaes,  ii. — Negative  et 
eliminata  consuetudine  serve- 
tur Ritualis  Romani  praescrip- 
tum.  Ad  2.  ejusdem  Quaes. — 
Negative  ut  ad  proximum. 

“Ad  dub.  unic.  Quaes,  hi. — 
Negative,  et  servetur  Rituale 
Romanum,  excepto  tamen  casu 
magnae  distantiae  ab  Ecclesia; 
quo  in  casu  omnino  servetur 


DECREES  OF  THE  S.  C.  R. 


423 


etiara  domi,  rubrica  quoad  ho- 
nestam  et  decentem,  tutamque 
custodiam. 

“Ad  dub.  unic.  Quaes,  iv. — 
Negative. 

“Ad  1 Quaes,  v. — Jam  pro  vi- 
sum in  responsione  ad  Quaes,  iii. 
Ad  2 ejusdem  Quaes. — Tollen- 
dam  esse  inductam  consuetudi- 
nem,  et  servandas  Ritualis  Ru- 
bricas.  Ad  3 ejusdem — Jam 
provisum  in  praecedenti.  Ad 
postr e m u m — Affi  rmati ve . ” 251, 
2G7,  621,  798,  855,  918,  961. 

4651.  Flarentin.^  19  Dec., 
1829.  I.  “An  tempore  SS. 
Missae  sacrilicii  in  administra- 
tione  Viatici  praesertim  in  Xeno- 
dochiis,liceat  ab  Altare  recedere 
usque  ad  aegrotorum  lectum  re- 
citando  interim  psalmum  Mise- 
rere^ ut  fieri  solet  extra  Missam  ? 

“II.  Utrum  tempore  etiam 
sacrificii  Missae  administrari 
possit  SSmum.  Viaticum  in 
paramentis  nigris  ? 

“Resp.  Ad  i. : Negative, 
quoad  psalmum  Miserere  reci- 
tandum;  insiiper  animadver- 
tenduin,  quod  si  Celebraus  pro 
Viatici  administratione  intra 
Missam^  altare  e conspectu  suo 
amittat,  banc  administrationein 
non  licere. 

“Adii. : Affirmative.”  840. 

4677.  Tarentin/i^  12  Nov., 
1831.  “Ex  pio  quodam  legato 
tenentur  moniales  ordinis  S. 
Chine  in  propria  Ecclesia  ad 
altare  majus,  publica3  fidelium 
venerationi  BS.  Eucliaristiie  Sa- 
crameutuin  exponere  tribus 
postreinis  diebus  carnis  prievii. 
Ne  vero  in  sacro’audiendo  ii)sa- 
rum  pietas  fraudetur,  humilli- 
mas  S.  R.  C.  preces  porrexerunt, 
pro  liKailtate  celebrandi  Missam 
conventualem  sine  caiitii  ad 
altare  ubi  expositio,  iit  suj)ra, 
])eragitur  dictis  tribus  diebus. 


“Resp. : Pro  gratia,  dummodo 
sacra  Eucharistia  in  Missa  non 
distribuatur.”  670. 

4685.  Masses^  etPopul.,  7 Ap., 
1832.  “An  servandum  sit  Ri- 
tuale  Romanum,  seu  potius  con- 
suetudo  benedicendi  nimirum 
cum  SS.retrocedentempopulum 
extra  portas  civitatis,  regionis, 
sive  domus  infirmi,  quando  fer- 
tur  Viaticum  agrariis  ? 

“Resp.:  Ex  speciali  gratia 
servari  posse  consuetudinem.” 
833. 

4707.  Veronen.^  16  Mar.,  1833. 
“I.  Utrum  tuto  sequi  valeat 
regula  Ritualis  Parisiensis  sic 
expressa : Si  quando  Communio 
danda  est,  inventus  non  fuerit 
sufficiens  numerus  hostiarum, 
poterunt  aliquot  hostise  dividi 
in  plures  particulas,  quae  singu- 
lis distribuantur : Et  quatenus 
non  sit  sequenda,  utrum  qui- 
busdam  saltern  in  circumstan- 
tiis,  temporis,  locorum,  et  per- 
sonae sequi  possit  ? 

“VI.  Utrum  in  Communione 
fidelium  extra  missam,  sacerdos 
antequam  populo  bcnedicat,  os- 
culari  debeat  altare  ut  praecipit 
Pontificale  Rom.  de  visitatione, 
vel  non,  ut  Rituale  Romanum 
inuuere  videtur  ? 

“ Resp.  Ad  i. : Servetur  con- 
suetude dividend!  consecratas 
particulas,  si  adsit  necessitas. 

“Ad  vi. : Servetur  dispositio 
Ritualis  Romani  nihil  praescri- 
bentis.”  691,  700. 

4748.  Ord.  Mm.  Capuccin.^ 
23  Maii,  1835.  “I.  An  con- 

suetudo  benedicendi  pojiuluin 
cum  sacra  Pyxide  quoties  Eu- 
charistia distribuitur,  sit  ser- 
vanda vel  potius  an  benedicen- 
dus  sit  populus  manu  dextra 
tantum,  uti  liabctur  in  Rituali 
Romano,  et  in  una  Urbinaten., 
16  Jan.,  1793  ? 


424 


APPENDIX. 


“ II.  Et  quatenus  affirmative 
ad  primam  partem  an  tunc 
dicendum  sit : Benedicat  vos, 
etc.  ? 

“V.  An  consuetudo  dicendi 
in  Communione  Fidelium:  Bcce 
Agnus  Dei.  et  Domine  non  sum 
dignus  idiomate  vulgari,  sit 
sustinenda,  vel  potius  elimi- 
iianda  iitpote  contraria  Rituali 
et  Missali  Romano  ? 

“Resp.  Ad  i. — Negative  ad 
primam  partem,  affirmative  ad 
secundam,  juxta  Rituale  Roma- 
niim,  et  Decret.  Urbinaten.,  die 
16  Jan.,  1793. 

‘ ‘ Ad  ii. — Provisum  in  primo. 

“Ad  V. — Consuetudinem  esse 
eliminaudam.”  672. 

4777.  Trident.,  12  Mar.,  1836. 
XII.  “ An  toleranda  sit,  vel  eli- 
minanda  consuetudo  inveterata, 
sacerdotem,  qui  ad  altare  ali- 
quod  ad  celebrandum  accedit, 
vel  ab  eo  recedit,  sic  sacris 
vestibus  sacrificii  indutum,  et 
jam  prae  manibus  calicem  tenen-  | 
tern,  ascendere  in  transitu  al- 
tare, in  quo  adest  SSma.  Eu- 
charistia,  ut  ibi  sacram  Com- 
munionem  fidelibus  distribuat  ? 
Et  quatenus  non  sit  toleranda, 
•utrum  depositis  planeta,  et 
manipulo  in  sacristia,  accedere 
possit  cum  alba,  et  stola  ? 

“XIII.  An  stola,  pro  minis- 
tranda  sanctissima  Eucharistia 
extra  Missam,  semper  esse  de- 
beat coloris  officio  illius  diei 
convenientis,  ut  praescribit  Ri- 
tuale Romanum,  vel  potius  esse 
debeat  alba  prout  valde  conve- 
niens Sacramento  Eucharistiae, 
ut  multi  consent  doctores  ? 

“Resp.  Ad  xii. — Si  adsit  ne- 
cessitas  posse  tolerari. 

“Ad  xiii.  Juxta Ritualis  Ro- 
mani rubricam,  debet  esse  co- 
loris officio  convenientis.”  69, 
658,  729. 


4780.  Wiedonen.,  27  Aug., 

1836.  I.  “ Utra  pedum  pars,  su- 
perior ne  an  inferior,  ungenda 
sit  in  Sacramento  Extremae 
Unctionis  ? 

“III.  Quaenam servari debent 
caeremoniae,  et  preces  quae  sup- 
plendae  sunt  adulto  catholico 
valide  post  nativitatem  bapti- 
zato,  sed  omissis  caeremoniis, 
quae  juxta  Rituale  baptismum 
praecedere  vel  sequi  debent : An 
illae,  quae  in  Rituali  assignantur 
pro  baptismo  adultorum,  vel 
quae  pro  baptismo  infantium  ? 

“ IV.  Quae  ex  his  caerenn  niis 
servari  debent,  quum  adultus 
ab  haeresi  ad  fidem  catholicam 
conversus  baptizandus  est  sub 
conditione,  ob  dubiura  funda- 
tum  de  validitate  baptismi  a 
ministro  haeretico  collati  ? 

“Resp.  Ad  i.— Nihil  innovan- 
dum. 

“ Ad  iii. — Caeremoniae  et  pre- 
ces serventur,  quae  in  Rituali 
assignantur  pro  baptismo  infan- 
tium. 

“Ad  iv. — Quatenus  supplen- 
dae  sint,  et  supplendae  credautur 
caeremoniae,  ut  in  dubio,  illae 
supplendae  sunt,  quae  pro  adul- 
torum baptismo  sunt  praescrip- 
tae.”  459,  534,  937. 

4815.  Mutinen.,  23  Sept., 

1837.  II.  “ Quum  oratioues  tarn 
praecedentes  quam  subsequentcs 
communionem  Missae  Sabbati 
Sancti  loquantur  in  numero  plu- 
rali:  hinc  quaeritur,  utrum  liceat 
in  eadem  IMissa  post  Cominu- 
uionem  celebrantis,  Eucliaris- 
tiam  ministrare  fidelibus,  et 
praesertim  cum  particulis  in 
eadem  Missa  consecratis  ? 

“III.  Perdurat  adhuc  in  qui- 
busdam  Ecclesiis  mos  communi- 
candi  in  Missa  defunctorum 
cum  particulis  praeconsecratis, 
proj^terea  quod  Decreta  Sacrae 


DECREES  OF  THE  S.  C.  R. 


425 


Congregationis  hac  super  re 
edita  non  censentur  a multis 
authentica,  aut  saltern  revocata. 
Hinc  quaeritur  An  idem  mos 
possit  permitti  vel  saltern  ab 
Episcopo  prohibendus,  adeo  ut 
solum  liceat  communicare  in 
dictis  Missis,  cum  particulis  in 
ipsis  consecratis  ? 2o  An  saltern 
toleranda  consuetude  celebran- 
di  prsedictas  Missas  in  para- 
mentis  violaceis,  ad  hoc  ut 
possit  praeberi  sacra  Communio 
cum  particulis  praeconsecratis  ? 

“Resp.  Ad  ii. — Negative, 
nisi  adsit  consuetude. 

“Ad  iii. — Quoad  1.  Dilata,  et 
servetur  Rescriptum  in  Panor- 
mitana  diei  12  Aprilis,  1823,  ad 
Dub.  9.  Quoad  2.  Serventur 
rubricae.”  707,  708,  712.  (Vid. 
infra,  Bec/r.  Gen.^  23  JuL, 
1868.) 

4820.  23  Sept.,  1837. 

“ Perdurantibus  belli  civilis  ca- 
lamitatibus  in  Regno  Hispania- 
rum,accidit  ut  Reverendissimus 
Oriolen.  Episcopus,  superiori 
anno  1836,  olea  sacra,  feria 
quinta  in  Cmna  Domini,  conse- 
crare  nequiverit  pro  solemni 
benedictione  Fontium  Baptis- 
malium  parochialibus  in  eccle- 
siis  peragenda  in  sequente 
Sabbato  Sancto,  neque  eadem 
olea  a vicinioribus  Pipiscopis 
parochi  habere  potuerint,  siqiii- 
dem  ob  communia  incommoda, 
pene  omnes  episcopales  sedes 
proprio  supt  viduatae  pastore, 
ita  ut  communicationibus  in- 
terceptis,  grex  a pastore,  tilius 
a parente,  Ecclesia  ab  Episco- 
pis,  non  sine  magno  animarum 
salutis  detrimento  separentur. 

‘‘  Ilujusmodi  in  angustiis  con- 
8tituti,‘ parochi  pracbendati  Ori- 
olen. Dioecesis  diversas  inter  se 
protulere  sententias,  et,  non- 
nullis  negantibus,  bene  multi 


opinabantur  benedictionem  so- 
lemnem  Fontium  Baptisma- 
lium  perfici  posse,  adhibitis 
oleis  superiori  anno  consecratis. 
In  qua  opinionum  et  sententi- 
arum  varietate,  id  sumpsere 
consilii,  ut  Sacram  hanc  Ritii- 
um  Congregationem  require- 
rent,  ut  certain  sequerentur 
regulam,  in  re  tanti  momenti, 
ac  propterea  sequentia  dubia 
enodanda  humillime  proposue- 
runt,  nimirum: 

“I.  An  tabs  Benedictio 
(Fontis  Baptismalis  in  Sabbato 
Sancto)  fieri  debeat  cum  chris- 
mate  et  oleo  prsecedentis  anni, 
an  potius  omittenda  sit  infusio 
chrismatis  et  olqi,  usque  dum 
accipiantur  recenter  consecrata? 

“ II.  An  in  baptismo  solemni 
infantium  utendum  sit  hujus- 
modi  aqua,  benedicta  quidem 
cum  reliquis  ca3remoniis  Mis- 
salis,  sed  absque  consecratione 
seu  mixtione  sacrorum  chrisma- 
tis et  olei:  an  vero  aqua  con- 
secrata prsecedenti  anno,  quae 
ad  hunc  finem  conservetur  ? 

“III.  An  supposito  quod 
aqua  baptismalis  benedicta  sit 
cum  veteribus  oleis,  eo  quod  re- 
center  consecrata  non  habean- 
tur,  infundi  debeat  in  piscinam, 
simul  ac  nova  recipiuntur  olea, 
et  iterum  cum  his  alia  benedi- 
cenda  sit  aqua  juxta  caeremo- 
nias  Ritualis  Romani : an  vero 
ilia  conservari  et  uti  debeat, 
usque  ad  Ixmedictionem  in  vi- 
gilia  Pentecostes  prout  in  Mis- 
sali? 

“ IV.  An  in  baptismo  solem- 
ni, ungendi  sunt  infantes  oleo 
et  clirismate  jirincedentis  anni, 
dum  recenter  consecrata  non 
habentur;  an  vero  omittenda 
luec  sit  ca?remonia,  et  postea 
supplenda  (pium  novum  oleum 
et  novum  chrisma  recipiantur? 


426 


APPENDIX. 


“S.  R.  C.  rescripsit:  Ad  i. : 
Affirmative  ad  primam  partem, 
Negative  ad  secundam. 

“Ad  ii. : Negative  ad  utrum- 
que,  sed  fieri  debet  nova  fontis 
benedictio  cum  oleis  anni  pre- 
cedentis,  sen  provisum  in  prima 
parte  superioris  dubii. 

“Ad  iii. : Negative  ad  pri- 
mam partem.  Affirmative  ad 
secundam. 

“ Ad  iv. : Affirmative  ad  pri- 
mam partem.  Negative  ad  se- 
cundum.” 353,  255. 

4947.  Tertii  Ord.  8ti.  Fran- 
ma,  24  Sept.,  1842.  “III.  An 
in  Communione  fidelibus  minis- 
tranda,  post  versum,  Panem  de 
coelo^  etc.,  dici  omnino  debeant 
ante  orationem  alii  versus, 
Domine  exaudi^  et  Dominus  vdbis- 
cum? 

“ Resp.  Ad.  iii. — Affirma- 
tive, ut  prescribitur  in  Rituali 
Romano.”  695,  827. 

4950.  24  Sept.,  1843. 

“ I.  An  sacerdos  seipsum  sig- 
nans  cum  hostia,  et  calice  con- 
secratis,  ante  sumptionem  Sanc- 
tissimi  Sacramenti  ad  verba, — 
Jesu  Christie — debeat  caput  in- 
clinare  ? 

“III.  An  sacerdos  pergens 
ad  explendam  communionem 
extra  missam  debeat  per  se, 
vel  per  ministrum  deferre  bur- 
sam,  in  qua  corporate  reclude- 
tur  ? 

“Resp.  Ad  i. — Affirmative, 
juxta  Rubricas. 

“Ad  iii. — Decere  ut  a Sacer- 
dote  deferatur.”  661,  685. 

5000.  Patavina^  7 Dec.,  1844. 
“IV.  An  praeter  casum  a Ritu- 
ali Romano  praevisum.  Tit.  De 
Sacram.  Fad.  TJnct.  in  quo  de 
Sacro  Oleo  adhibendo  in  hoc 
Sacramento  haec  habentur — ‘ Id 
tamen  si  forte  intra  annum  ali- 
quo  modo  ita  deficiat,  ut  suffi- 


cere  non  posse  videatur,  neque 
aliud  benedictum  haberi  queat, 
modico  oleo  non  benedicto,  in 
minori  quantitate  superinfusa 
reparari  potest,  ’ liceat  unquam 
Sacris  Oleis  Feria  V.  in  Coena 
Domini  benedictis  aliam  Olei 
non  benedicti  quantitatem  ad- 
dere?  An  haec  additio  saltern 
fieri  possit  eadem  Feria  V.  in 
Coena  Domini,  adeo  ut  pars 
tantum  Olei  subjiciatur  bene- 
dictioni  et  immediate  miscea- 
tur  cum  Oleo  non  benedicto? 

“Resp.  Ad  iv. — Negative, 
sed  in  casu  tantum  necessitatis 
fieri  potest  additio,  uti  in  Ri- 
tuali praescribitur.”  258. 

5036.  Bisinianen..f  23  Maii, 
1846.  “ Quum  ea  sit  positio 

Parochialis  Ecclesise  Acri  in 
Dioecesi  Bisinianen,  ut  ad  Fide- 
les  ut  plurimum  per  agros  dis- 
sitos  ac  ad  plura  milliaria  dis- 
tentos.  Sacrum  Viaticum,  dum 
ipsi  infirmantur,  deferri  nequeat 
nisi  summa  cum  difficultate  ob 
viarum  asperitatem,  ac  vento- 
rum,  nivium,  glacierumque  in- 
commoda,  inde  fit  ut  animarum 
dispendia  necessario  eveniant, 
et  semper  majora  timeri  de- 
beant. 

‘ ‘ Queis  incommodis  occurre- 
re,  quoad  fieri  potest,  exoptantes 
hodierni  Parochus  et  CEconomi 
oppidi  ipsius  invectae  in  enun- 
ciata  paroecia  consuetudini  hu- 
jusmodi  in  casibus  deferendi 
SSmum.  Sacramentum  capite 
pileo  cooperto,  et  equitando, 
amplius  se  conformare  formi- 
dant  quia  nulla  usque  nunc  in- 
tercessit  Apostolica  venia.  S. 
R.  C.  proinde  enixis  precibus 
adeuntes  consuetudinis  ipsius 
confirmationem  instanter  roga- 
runt,  quod  et  ipse  Rmus. 
Episcopus  pro  informatione  et 
voto  requisitus  efflagitat  ex 


DECREES  OF  THE  S.  C.  R. 


427 


propria  notione,  in  sacra  visi- 
tatione  qiitfi  enunciantur  incom- 
moda  expertus. 

“Et  S.  C.,  omnibus  perpen- 

sis,  rescribendum  censuit 

Detur  decretum  in  Lauden.^ 

diet  23  Jan.,  1740,’  nimirum 
commisit  Rmo.  Episcopo  ut 
pro  suo  arbitrio  et  prudentia 
indulgeat,  quod  deinceps  hu jus- 
modi  in  circumstantiis  equitan- 
tes  ac  capite  pileo  cooperto 
sacrum  viaticum  deferre  va- 
leant,  comitante  saltern  uno 
homine,  si  fieri  potest,  accensam 
laternam  deferente.”  830. 

5068.  Gong.  Gler.  Regul.  St. 

27  Feb.,  1847.  “I.  An 

semper  adhibenda  sit  bursa  cum 
corporali,  supra  quod  reponen- 
da  sit  sacra  pyxis,  toties  quo- 
ties  administratur  Communio 
Christifidelibus  extra  Missam, 
uti  innuitur  in  Ritualis  Ilomani 
rubrica,  et  dare  docetur  a 
Gavanto  aliisque  sacrorum 
rituum  expositoribus  ? 

“II.  An  Rituale  Romanum 
prout  in  casu,  intelligendum 

sit,  quod  assumi  debeat  bursa 
cum  corporali  tantum  quando 
Sacrum  Viaticum  defertur  ad 
infirmos,  an  toties  quoties  extra 
Missam  Sacra  prjebetur  Sy- 
naxis  ? 

“III.  An  Rubrica  Ritualis 
Romani  sit,  prout  in  casu,  prm- 
ceptiva,  vel  tantum  directiva, 
et  ad  libitum  ? 

“Resp.  Ad  i. — Affirmative 
juxta  Rituale. 

“Ad  ii. — In  adrninistranda 
Eucliaristia  intelligendum. 

“Ad  iii. — Prajceptivam  es- 
se.” 661,  809. 

5102.  Angelop.,\\^G\)t.,\%il. 

“ XVI.  An  Decreta  Sac.  Rituum 
Congregationis,  dum  eduntur, 
derogent  cuicumque  contrarim 
invectae  consuetudiui  etiam  im- 


memorabili,  et  in  casu  affirma- 
tive obligent  etiam  quoad  con- 
scientiam  ? 

“ Resp.  Ad  xvi. : Affirmative, 
sed  recurrendum  in  particula- 
ri.”  40. 

5132.  Ord.  Carm.  22  Jul., 
1848.  “V.  An  Ecclesia  paro- 
cliialis  omnino  adigatur  adfunc- 
tiones  Sabbati  Sancti,  juxta 
parvum  Caeremoniale  Sa.  Me. 
Benedict!  XIII,  si  sufficient! 
clero  destituatur;  et  an  hujus- 
modi  in  casu  Missa  ordinanda 
sit,  ut  in  prsecedeutibus  dubiis 
tertio  et  quarto  ? 

“Resp.  Ad.  v. — Affirmative, 
et  servetur  in  omnibus  solitum, 
juxta  parvum  Caeremoniale  Be- 
nedict! Papae  XIII.”  251. 

5165.  Genomanen.,  10  Jan., 
1852.  “IV.  Etiamsi  Ecclesia 
Cenomanensis  sibi  de  Breviario 
et  Missali  iterum  atque  iterum, 
ut  libuerit,  providere  queat,  an 
istiusmodi  facultas  extendenda 
sit  ad  Pontificale,  Caeremoniale 
Episcoporum,  Martyrologium, 
et  Rituale  Romanum,  ita  videli- 
cet ut  praeceptivas  praedictorum 
librorum  regulas,tolerante  nem- 
pe  aut  permittente,  aut  etiam 
aliter  quidpiam  statuente  Rev- 
mo.  Episcopo,  canonici,  aliive 
sacerdotes  possint  illaesa  consci- 
entia  infringere  aut  omittere, 
atque  Reverendissimi  Episcopi 
voluntas  his  in  casibus  sit  pro 
ipsis  sufficiens  dispensatio  ? 

“V.  Utrum  possint  et  ipsi 
canonici  qui,  ex  antiquo  more, 
mozetta  et  rochctto  insigniti 
sunt,  uti  rochctto  in  adminis- 
tratione,  seu  confectione  sacra- 
mentorum  et  sacramentalium, 
quum  Reverendissimus  Episco- 
pus  usum  rochetti  generaliter,et 
pro  major!  seminario,  reccntcr 
pracceperit,  seu  saltern  proba- 
verit,  et  pro  omnibus  insuper 


428 


APPENDIX. 


suae  dioRcesis  presbyteris,  etiam 
in  sacramentorum  administra- 
tione,  se  toleraturum  esse  voce 
et  scripto  declaraverit,  quidquid 
in  contrarium  faciant  Caeremo- 
niale  Episcoporum,  Rituale  Ro- 
manum,  Missale  et  Pontificale, 
Hcetque  nulla  in  dioecesi  Ceno- 
manensi  antiqua,aut  usque  dum 
generalis  pro  ea  sacrae  liturgiae 
derogatione  exstiterit  consue- 
tudo  ? 

“Resp.  Ad  iv. — Negative  et 
amplius. 

“ Ad  V. — Rocbettum  non  esse 
vestem  sacram  adhibendam  in 
administratione  sacramento- 
rum,  ac  proinde  turn  ad  ea  ad- 
ministranda,  turn  ad  suscipi- 
endam  primain  tonsuram,  et 
minores  ordines  necessario  su- 
perpelliceo  utendum.”  71,  121. 
(Vid.  infra,  Deer.  31.  Aug., 
1867,  in  Amhianen.,  ad  4.) 

5183.  Ord.  Min.  Sti.  Francisci, 
16  April.,  1853.  ‘‘XXIV.  Pos- 
sunt  ne  in  Missa  post  sumptio- 
neni  haberi  breves  sermones, 
dum  vel  ad  Sacram  Synaxim 
prima  vice  adolescentes  admit- 
tuntur,  vel  alia  quacumque  ex 
causa,  qui  quidem  sermones 
Fervoi'ini  nuncupantur  ? 

“Resp.  Ad  xxiv. — Affirma- 
tive.” 672. 

5186.  Grossetan.,  7 Mali,  1853. 
“III.  Utrum  formula  ilia,  qine 
in  Pontificali  Romano  adhiben- 
da  edicitur  dum  ordinatis  SS. 
Eucharistiam  administrat  Epis- 
copus  ordinans,  adhiberi  possit 
ab  Episcopo  quotiescumque 
fidelibus  Eucharistiam  adminis- 
trat, seu  an  extra  cominunionem 
ordinatorum  adhibere  debeat 
communem  formulam,  prout 
jacet  in  Rituali  Romano  ? 

“Resp.  Ad  iii. — Formulam 
in  Pontificali  praescriptam  dum 
ad  Sacram  Synaxim  Episcopus 


ordinatos  admittit  extra  casum 
ilium  non  esse  adhibendam; 
seu  quoad  primam.  Negative — 
quoad  secundam.  Affirmative.” 
684. 

5188.  Cochin..  9 Jun.,  1853. 
“II.  Plures  Theologi,  inter 
quos  S.  Alphonsus  Maria  de 
Ligorio,  sentiunt  veniale  esse 
omittere  vocem  Amen  in  fine 
formae  Baptismi,  quae  tamen 
vox  non  reperitur  in  Rituali 
Romano : quaeritur  ergo  utrum 
adhibenda  sit  vel  omittenda  ? 

“Resp.  Ad  ii. — Strictim  in 
casu  servetur  Rituale  Roma- 
num.”  168. 

5202.  Bomana,  8 Ap.,  1854. 
“ I.  Quum  in  declaratione  S. 

R.  C.  lata  die  23  Mali,  1846, 
sancitum  fuerit  Decreta  et  Re- 
sponsiones  ab  ipsa  emanatas, 
dummodo  scripto  formiter  edi- 
tae  fuerint  eandem  auctoritatem 
habere,  ac  si  immediate  ab  ipso 
Summo  Pontifice  promanarent, 
quaeritur  an  per  verba  dummodo 
formiter  scripto  editce  fuerint, 
sufficiat  quod  sint  subscriptae  a 

S.  R.  C.  Praefecto  ac  Secretario, 
ac  ejusdem  sigillo  munitae,  seu 
potius  requiratur,  ut  sint  vel 
Romae,  vel  ab  Episcopis  in  suis 
dioecesibus  promulgatae  ? 

“II.  Et  quatenus  affirmative 
ad  1 partem,  negative  ad  2. 
An  tamquam  formiter  editae 
habendae  sint  Decreta,  et  Re- 
sponsioues  in  Gardelliniana  au- 
thentica  collectione  insertae  ? 

‘ ‘ Et  sacra  eadem  Congregatio, 
post  diligens  examen  omnium, 
respondere  rata  est.  Ad  1 — 
Affirmative  ad  primam  partem, 
Negative  ad  secundam. 

“ Ad  ii. — Affirmative  uti  pa- 
tet  ex  adjecta  declaratione.”  26. 

5221.  Briocen.,  21  Jul.,  1855. 
“X.  Quaeritur  an  in  adminis- 
trando  Viatico  Sacro  aegrotanti 


DECREES  OF  THE  S.  C.  R. 


429 


Saccrdoti  aliqiiis  sit  ritus  speci- 
alis  diversus  a ritu  praescripto  a 
llituali  Romano — ‘De  Commu- 
nione  Infirmorum,  ’ ut  innuere 
videtur  Caeremoniale  Episcopo- 
rum,  lib.  ii.  cap.  xxxviii.  n.  3 
et  5,  dicens,  ‘ Profiteatur  Epis- 
copus  mgrotus  Catholicam  fidem, 
ex  formula  ab  Apostolica  Sede 
praescripta  ? ’ Et  quatenus  affir- 
mative, utrum  servari  possit 
sequens  ritus  qui  legitur  in 
quodam  Rituali  ? {Ritus  descri- 
bitur. ) 

“XII.  Utrum  Tabernaculum 
in  quo  reconditur  SSmura.  Sa- 
cramentura  Conopeo  cooperiri 
debeat,  ut  fert  Rituale,  et  qua- 
tenus affirmative.  2.  Utrum 
Coiiopeum  istud  confici  possit 
ex  panno,  sive  gossypio,  sive 
lana,  sive  cannabo  contexto. 


3.  Cujusmam  coloris  esse  debe- 
at ? aliis  opinantibus,  ut  Barruf- 
faldus,  Conopeum  debere  esse 
coloris  albi,  utpote  convenientis 
SSmo.  Sacramento ; aliis  autem, 
ut  Gavantus,  ejusdem  coloris 
cujus  sunt  pallium  Altaris  et 
caetera  paramenta  pro  temporis 
festique  ratione,  praeter  colorem 
nigrum,  qui  mutatur  in  colore 
violaceo  in  exequiis  defuncto- 
rum. 

“Resp.  Ad  x. — Negative  in 
omnibus. 

“Adxii. — Quoad  lam  questio- 
nem.  Affirmative:  quoad  2am 
pariter  Affirmative ; quoad  3am 
utramque  sententiam  posse  in 
praxim  deduci,  maxime  vero 
sententiam  Gavanti  quas  pro  se 
habet  usum  Ecclesiarum  urbis.” 
610,  793. 


The  following  decrees  are  not  found  in  Gardellini,  altliougli 
some  have  an  earlier  date  than  decrees  given  in  the  last 
edition  of  liis  work  (vid.  n.  253).  They  are  taken  from  the 
JDecreta  Authentica^  etc.,  by  Falise ; from  the  Analecta  Juris 
Pontificii ; or  from  the  Acta  ex  Us  decerpta  quce  apud  Sanctam 
Sedem  geruntur. 


Trecen.^  22  Maii,  1841.  “ Pre- 
cibus  sacerdotis  P.  N.  Parochi 
civitatis  Bar-sur-Aube,  dioecesis 
Trecen.  queis  expetebat  sequen- 
tium  dubiorum  solutionem 
quoad  usum  Breviarii  Romani, 
quod  recitat  ab  anno  1823,  ni- 
mirum. 

“I.  An  non  obstante  pro- 
hibitione  RR.  Episcopi,  possit 
tuta  conscientia  perseverare  in 
recitando  Breviario  Romano, 
sicque  oneri  divini  officii  facere 
satis  ? 

“III.  An  in  administrandis 
sacramentis  Rituali  Romano  uti 
queat  ? 


‘ ‘ Resp.  Ad  i. — Sine  special! 
indulto  non  posse. 

“Ad  iii. — In  casu  : Affirma- 
tive.” 71. 

Veronen.^  7 Sept.,  1850. 
“XV.  Utrum  intra  Missje 
actionem  Sabb.  S.  Clerus  et 
populus  possint  sumere  Eucha- 
ristiam  ? Insuper  num  expleta 
Missa  possint  fideles  cum 
particulis  prteconsecratis,  seu 
j)er  modum  Sacramenti  com- 
municari  ? 

“Resp.  Ad  XV. : Negative 
ad  priinum,  affirmative  ad  se- 
cundum.” 712. 

Ludonen.y  12  Aug.  1854. 


430 


APPENDIX. 


“XX.  Adsimt  dispositiones 
CsBremonialis  Eipscoporum, 
lib.  ii.  cap.  xxxix.  n.  3,  de 
patena  a diacono  tenenda  sub 
mento  communicantium,  quan- 
do  Communio  in  Missa  solemni 
ab  Episcopo  administratur  : 
adest  etiam  decretiim  diei  3 
Septembris,  1661,  in  Adrien, 
declarans  licitam  esse  patenae 
suppositionem  per  sacerdotem 
cotta  indutum  in  communione 
generali,  quae  per  dignitates 
agitur. 

“ Sed  quaeritur  utrum  in  aliis 
casibus  liceat,  ubi  talis  est 
consuetudo,  dum  celebrans 
ministrat  sacram  Communio- 
nem,  patenam  a diacono  supponi 
sub  mento  communicantium, 
prout  suadetur  a nonnullis 
praeclaris  liturgistis,  Merati  et 
Bauldry — experientia  enim,  ut 
dicunt,  necessitatemhujus  ritus 
evid enter  probat. — Et  revera 
quoties  pluribus  administratur 
sacra  Communio  ex  particulis 
consecratis  parva  fragmenta 
decidunt,  quae,  si  in  linteum 
ante  communicantes  extensum 
cadant,  in  terram  postea 
labentur  dum  hoc  linteum 
movebitur  per  fideles  successive 
ad  sacram  mensam  accedentes, 
et  praesertim  quum,  fiuita 
communione,  aufertur  linteum : 
itaque  quum  non  appareant, 
pretiosissima  fragmenta  disper- 
dentur.  Ad  haec  praecavenda, 
praelaudati  auctores  praedictam 
praxim  de  cujus  legitimitate 
inquirimus,  comrnendant.  Vel 
potius  eo  tempore,  quo  distri- 
buitur  sacra  Communio,  diaco- 
nus  debeat  ministrare  clericis 
purificationem,  prout  indicat 
rubrics  Missalis,  part  ii.  tit.  x. 
n.  9 ? 

“XXL  Propter  eadem  mo- 
tiva  ad  praecavendum  sacrorum 


fragmentorum  perditionem, 
potestne  sacerdos  sanctam 
Communionem  sive  intra 
Missam,  sive  extra  Missam 
administrans,  tenere  patenam 
inter  digitos  manus  sinistrae, 
quae  sacram  pyxidem  gestat,  ut 
earn  sic  mento  communicantium 
supponat  quamvis  rubrics  sileat 
de  hoc  ritu  ? 

“XXII.  Quatenus  autem 
suppositio  patenae  de  qua  in 
duobus  dubiis  praecedentibus 
agitur  non  liceat,  quaeritur 
quodnam  medium  adhiberi 
debeat,  ut  praecaveatur  sacro- 
rum fragmentorum  disperditio, 
dum  sancta  Communio  admi- 
nistratur ? 

“XXIII.  Quando  sacra 
Communio  ministratur  moniali- 
bus  ad  fenestellam  clausurae, 
muri  crassitudo  impedit  quin 
sacerdos  prope  os  communican- 
tium pyxidem  admovere  possit 
ad  praecavendum  ne  fragmenta 
cadant  extra  ipsam ; licetne  in 
hoc  casu  servare  consuetudinem 
apponendi,  supra  linteum  ante 
communicantes  extensum,  lami- 
nam  argenteam  deauratam,  seu 
bacile  ejusdem  materiae  ad 
recipienda  fragmenta,  quae 
decidere  possint,  et  unde  a 
sacerdote,  postquam  ad  altare 
regressus  fuerit,  colligentur  ? 

“XXIV.  Purificatio  post 
communionem  de  qua  loquuntur 
rubricae  Missalis,  part  ii.  tit. 
X.  n.  9,  et  Caeremoniale  Epis- 
coporum,  lib.  ii.  c.  xxix.  n.  4, 
non  est  in  usu  apud  nos  : 
quaeritur  utrum  instaurationis 
liturgiae  Romanae  occasione 
in  dioecesi  nostra  expediat 
hanc  praxim  inducere,  saltern 
pro  communione  cleri  sive 
generali  sive  particulari  in 
Missa  solemni  ? 

“LXIII.  Utrum  in  vers,  et 


DECREES  OP  THE  S.  C.  R. 


431 


resp.  qui  in  administratione 
Extremae  Unctionis  post 
unctiones  factas  dicuntur,  et 
in  tribus  orationibus  quas 
sequuntur,  facienda  sit  variatio 
generis  quando  recitantiir  pro 
muliere,  dicendo  Saham 

fac  ancillam  tuam^  et  similiter 
de  aliis,  sicuti  variatio  generis 
indicator  a Kituali  in  ritu 
Benedictionis  Apostolicae  in 
articulo  mortis,  et  a Pontificali 
in  confirm atione  unius? 

‘ ‘ LXXII.  An  in  Missa 
privata  dum  celebrans  adminis- 
trat  sacram  Communionem, 
minister  debeat  eum  comitari 
cum  cereo  accenso,  sicut  aliqui 
putant,  quamvis  Rubrica  taceat 
de  hoc  ritu  ? vel,  quum 
purificationem  quae  pro  populi 
non  est  in  usu  non  praebeat, 
nec  mappam  communionis 
utpote  cancellis  affixam  ante 
communicautes  sustineat,  tunc 
debeat  manere  genuflexus  in 
latere  Epistoloe  ? 

“LXXIII.  An  in  Missa 
solemni  a simplici  sacerdote 
celebrata,  dum  administrator 
populo  sacra  Communio,  duo 
Acolythi  si  non  sustineant 
mappam  ante  communicantes, 
debeant  comitari  celebrantem 
cum  suis  candelabris,  et  cereis 
accensis;  vel  manere  ad 
credentiam  genuflexi,  'ita  ut 
diaconus  et  subdiaconus  tunc 
comitentur  celebrantem  ? An 
saltern  in  Missa  absque  ministris 
sacris  cantata  Acolythi  debeant 
assistere  celebrant!  tempore 
communionis  populi  sive  cum 
candelabris  sive  cum  facibus  ? 

“ LXXVI.  An  saccrdosin  fine 
admin istrationis  communionis 
extra  Missam.  profercns  vcrl)a; 
Benedictio  Dei  Omnipotentis^  de- 
beat extenderc  manus  eodem 
ritu  ac  dum  dicit  in  fine  Missai : 


Benedicat  vos  Omnipotens  Deus, 
sicuti  docent  Cavalieri,  tom.  4, 
cap.  4,  dec.  13,  n.  41,  et  alii, 
aliis  contradicentibus,  et  Rituali 
hunc  ritum  non  indicante,  vel 
dicendo  hsec  verba,  tenere  ma- 
nus junctas  et  tantum  inclinare 
caput  ? 

“LXXIX.  In  DioBcesi  Lucio- 
nensi  etin  aliis,  multi  parochiob 
distantiam  locorum  olea  sacra 
feria  quinta  in  Coena  Domini 
benedicta  tempestive  habere 
non  possunt,  ut  ea  in  benedic- 
tione  fontis  baptismalisSabbato 
Sancto  facienda,  adhibeant,  sed 
paucos  post  dies  accipiunt.  Ha- 
betur  quidem  decretum  diei  23 
Sept.^  1837.  At  forsan  sanctio 
hujus  decreti  spectabat  casum 
particularem,  in  quo  versaban- 
tur  dioeceses  Hispanise  in  quibus 
benedictio  oleorum  facta  non 
fuerat,  et  nesciebatur  quonam 
tempore  accipi  possent  nova 
olea  sacra. 

Hinc  quaeritur  an  in  praedicta 
nostra  circumstantia  benedictio 
fontis  baptismalis  fieri  debeat 
cum  chrismate  et  oleo  praece- 
dentis  anni,  et  sic  tali  casui  ap- 
plicanda  sit  responsio  data  in 
Oriolen.  1 vel  potius  omittenda 
sit  tunc  infusio  chrismatis  et 
olei,  usque  dum  accipiantur  re- 
center  consecrata,  prout  innuere 
videtur  decretum  die  12  Aprilis, 
IToo,  in  iMcana^  ad  iii.  ? 

“LXXX.  Posito  quod  in  prae- 
dicto  casu  benedictio  fontis  fa- 
cieuda  sit  cum  chrismate  et  oleo 
praecedentis  anni  quaeritur  eti- 
am  utrum  accepta  nova  olea 
infundi  debeant  in  hanc  aquam 
(]uae  cum  infusione  veterum 
oleorum  fuit  benedicta  ? An 
])otius  ad  infundenda  haecnova 
olea  expectanduin  sit  usque  ad 
aliam  benedictionem  fontis  quae 
fit  in  vigilia  Peiitecostes  ? 


432 


APPENDIX. 


“Eesp.  Ad  XX. — Quoad  pri- 
mam  partem,  licere.  Quoad  se- 
cundam,  juxta  consuetudinem, 
sed  purificationem  etiam  cleri- 
cos  subministrare  posse. 

“Ad  xxi. — Negative. 

“Ad  xxii. — Quoad  commu- 
niones  solemnes  provisum  in 
XX. ; quoad  alias  curam  et  soler- 
tiamsacerdotis  supplere  debere. 

“Ad  xxiii. — Affirmative. 

“Ad  xxiv. — Provisum  in  xx. 

“Ad  Ixiii. — Affirmative. 

“ Ad  Ixxii. — Negative  ad  pri- 
mam  partem,  affirmative  ad  se- 
cundam. 

“Ad  Ixxiii. — Servari  posse 
consuetudinem  laudabilem  as- 
tandi  cum  facibus. 

“Ad  Ixxvi. — Affirmative  ad 
primam  partem,  negative  ad 
secundam. 

“Ad  Ixxix. — Pro  diversitate 
circumstantiarum  in  praxi  ut- 
rumque  decretum  servari  posse, 
nam  in  Lucana  supponitur  quod 
ex  aliquo  fortuito  casu  olea 
sacra  ad  breve  tempus  retarden- 
tur;  et  in  Oriolen.  loquitur  de 
omnimoda  impossibilitate  ha- 
bendi  olea  sacra  a propria  ca- 
thedrali  vel  a vicinioribus  dioe- 
cesibus. 

“Ad  Ixxx. — In  sensu  prsece- 
dentis  responsionis,  Negative 
ad  primam  partem.  Affirmative 
ad  secundam.”  253,  650,  651, 
652,  660,  700,  941. 

'Molinen.^  12  Sept.,  1857.  “X. 
Utrum  sacerdos  in  Missa,  post- 
quam  se  communicaverit,  prius- 
quam  communionem  adstanti- 
bus  distribuat,  possit  sermonem 
ad  populum  habere  ? 

“XVII.  Utrum  in  collatione 
Baptismi  interrogationes  pos- 
sint  fieri  vernacule,  vel  saltern 
vernacule  iterari,  postquam  la- 
tine  factae  fuerint  ? 

“Resp.  Ad  x. — Affirmative 


ab  altari  et  de  consensu  ordi- 
narii. 

‘ ‘ Ad  xvii.  — Quoad  interroga- 
tiones quae  Baptismi  ordinem 
praecedunt  vel  sequuntur,  ac 
pro  quibus  Rituale  nullam  ex- 
hibet  forniulam,  affirmative. 
Quoati  interrogationes  quae  in 
ipsomet  Baptismi  ordine  occur- 
runt,  ac  pro  quibus  formulae  in 
Rituali  extant,  negative  ad 
utramque  partem.”  298,  672. 

Ultrajecten.^  14  Aug.,- 1858. 
“Perillustr™®  et  Rev”*  Domine 
uti  Prater.  Quum  in  Ordina- 
riis  Comitiis  S.  R.  C.  hodierna 
die  ad  Vaticanum  habitis  sub- 
scriptus  Secretarius  retulerit 
Literas  ab  Amplitudine  Tua 
SSmo.  D.  N.  Pio  Papae  IX.  die 
4 Martii  vertentis  anni  datas, 
Emi.  et  Rmi.  Patres  Sacris  tuen- 
dis  Ritibus  praepositi  saluberri- 
mum  Amplitudinis  Tuae  consi- 
lium adoptandi  in  ista  Dioecesi 
Ultrajectensi  Rituale  Roma- 
num,  exclusis  quibuscunque 
aliis  Ritualibus  libris  summo- 
pere  commendarunt,  et  quin 
illud  quamprimum  eadem  Am- 
plitude Tua  executioni  deman- 
datura  sit  dubitare  minime 
potuerunt. 

‘ ‘ Quod  vero  attinet  ad  renum 
unctionem,  quam  in  adrainis- 
trando  Sacramento  Extremae 
Unctionis  nunquam  in  ista  Dioe- 
cesi Amplitudo  Tua  adhibitam 
fuisse  testatur,  et  quam  idcirco 
postulat  ut  in  Rituali  Romano 
omitti  permittatur,  visum  est  S. 
Congregationi  nullam  prorsus 
sive  in  hac  sive  in  alia  quacum- 
que  re  suppressionem  vel  im- 
mutationem  in  Rituali  induci 
oportere,  sed  illud  voluit  inte- 
gre  et  fideliter  imprimi  prout  a 
Paulo  V.  editum,  et  a Benedicto 
XIV.  recognitum  et  castigatum 
fuit.  Quod  si  unctio  renum 


DECREES  OF  THE  S.  C.  R. 


433 


inusitata  istic  hactenus  fuit,  de- 
claravit  S.  Congregatio  patien- 
ter  se  quidem  laturani  si  singu- 
laria  istius  Dioecesis  adjuncta 
impediant  quominus  illico  et 
universim  ad  praxim  unctio 
isthaec  deduciatur,  insimul  ta- 
men  ardentissimnm  votum  su- 
um  expressit,  ut  curante  Am- 
plitudine  Tua  et  docentibus 
parochis,  paulatim  et  sensim 
sine  sensu  dispooantur  fideles 
ad  istam  quoque  specialem  unc- 
tionem  in  extreme  agone 
recipiendam  juxta  Ritualis  Ro- 
mani praescriptiones.  Perill™*’ 
et  R™"  uti  Fratri,  Archie- 
piscopo  Ultrajectensi.”  893. 

Tarnovien,^  26  Mar.,  1859. 
“II.  Utrum  occasione  Indul- 
gentiarum,  vel  simili,  qua  fide- 
les magna  cum  frequentia  ad 
sacram  Synaxim  accedere  so- 
lent,  ne  sese  penes  Altaris  can- 
cellos  turmatim  obtrudant,  pos- 
sit  iisdem,  sive  per  Ecclesiam 
sive  extra  illam,  in  genua  pro- 
volutis  Eucharisticus  panis  dis- 
tribui,  an  potius  debeat  tantum- 
modo  distribui  penes  cancellos 
linteo  mundo  contectos  sive  ad 
gradus  Altaris  ? 

“VI.  Ob  distantiam  et  con- 
suetudinem  invaluit  in  his  re- 
gionibus,  ut  sacrum  Viaticum 
non  in  pyxide  ad  infirmos  defe- 
ratur,  sed  in  vase  patenae  simili, 
(juod  operculo  munitur,  et  cui 
])ro  sancto  Oleo  aliud  vasculum 
adnexum  est.  Hoc  autem  vas 
linteo  obvolutum  reponi  solet 
in  bursa  stolae  consuta,  in  qua 
])raDterea  mos  est  Rituale,  bom- 
bacium,  candelas  et  crucem 
asportandi.  Quaeritur  ergo  qua- 
ils color  conveniat  huic  bursie, 
ubi  defertur  Sacrum  Viaticum 
ad  infirmos  cum  sancto  Oleo  ? 

“VII.  Utrum  in  adininis- 
trando  Sacramento  Baptism! 


licite  Sacerdos  uti  possit  stola 
bicolori,  ex  una  parte  violacea 
et  ex  altera  alba,  juxta  oppor- 
tunitatem  ex  ea  parte  inverten- 
da  quae  colorem  praeferat  a 
Rituali  praescriptum  ? 

“Resp.  Ad.  ii. — Praestare  in 
casu  ut  plura  genuflexoria  sive 
scamna  linteo  mundo  contecta 
hinc  inde  a cancellis  circulatim 
seu  in  quadrum  intra  Ecclesiam 
ordinentur,  et  in  extremitatibus 
inter  jecti  spatii  duo  saltern 
candelabra  disponantur,  quae 
perpetuo  colluceant  dum  fideli- 
bus  circum  adgeniculatis  sacra 
Communio  distribuitur. 

“Ad  vi. — Praedictum  usum 
tolerari  omnino  non  posse,  et 
curandum  ab  Episcopo  ut 
serventur  praescriptiones  Ri- 
tualis Romani. 

“Ad  vii. — Affirmative.”  279, 
652,  913,  953. 

Wratislamen^  18  Jun.,  1859. 
“An  possit  tolerari  ut  praefata 
beneclictio  post  partum  illegiti- 
mum  denegetur  ? 

“Resp.:  Ad  benedictionem 
post  partum  jus  tantum  habent 
mulieres  quae  ex  matrimonio 
legitimo  pepererunt.”  560. 

“ Quum  RubricaenecMissalis, 
nec  Ritualis  determinent  nume- 
rum  genuflexionum  quae  a Sa- 
cerdote  fieri  debent  dum  ad  al- 
tare  revertitur  cum  Sanctissimo 
Sacramento  post  distribiitam 
Fidelibus  sacram  Communio- 
nem,  alter  ex  Apostolicarum 
Caeremoniarum  magistris,  de 
sententia  desuper  requisitus, 
post  accuratum  examen  censuit, 
regulain  in  casu  desumendam  a 
Ruliricisdeterminantibus  dupli- 
cem  genuflcxionem  antequam 
Sacerdos  Communionem  ipsam 
administret,  nimirum  jirimum 
antequam  extrahat  a taberna- 
culo  pyxidem,  alteram  vero  post 


434 


APPENDIX. 


discoopertam  super  altare  ean- 
dem  pyxidem.  Cum  enim 
agatur  de  culto  debito  Sanctis- 
simae  Eucharistise,  congruum 
profecta  est  ut  eodem  prorsus 
modo  iste  cultus  praestetur  a 
Sacerdote  ad  altare  redeunte, 
nimirum  genuflectendo  primo 
antequam  pyxidem  cooperiat, 
et  iterum  postquam  illam  in 
tabernaculo  recondidit,  ante- 
quam tabernaculi  ostiolum 
claudat. 

Hanc  porro  sententiam  cum 
infrascriptus  SS.  Rituum  Con- 
gregationis  Secretarius  retulerit 
in  Ordinario  coetu  SS.  Rituum 
subsignata  die  ad  Vaticanum 
coadunata ; Eminentissimi  et 
Reverendissimi  Patres  Sacris 
tuendis  Ritibus  prsepositi  re- 
scribendum  censuerunt — Pla- 
cere  seu^  juxta  votum  Magistri 
mremoniarum — ac  proinde  de- 
creverunt  a Sacerdote  redeunte 
ad  altare  post  Fidelium  Com- 
munionem  genuflectendum, 
antequam  cooperiat  sacram 
pyxidem  et  iterum  genuflecten- 
dum, antequam  pyxide  in 
tabernaculo  reposita,  ipsius 
tabernaculi  ostiolum  claudat. 
Atque  ita  ubique  servandum 
mandarunt.  Die  23  Decembris, 
1862.” 

Plurium  Dicxcesum.^  9 Jul., 
1864.  “Nonnulli  Reverendis- 
simi Galliarum  Antistites  serio 
perpendentes  in  multis  suarum 
Dioeceseum  Ecclesiis  difficile 
admodum  et  nonnisi  magnis 
sumptibus  comparari  posse 
oleum  olivarum  ad  nutriendam 
diu  noctuque  saltern  unam 
lampadem  ante  Sanctissimum 
Eucharistiae  Sacramentum,  ab 
Apostolica  Sede  declarari  petie- 
runt  utrum  in  casu,  attentis 
difficultatibus  et  Ecclesiarum 
paupertate,  oleo  oUvarum  sub- 


stitui  possint  alia  olea  quae  ex 
vegetabilibus  habentur,  ipso 
non  excluso  petroleo. 

‘ ‘ Sacra  porro  Rituum  Con- 
gregatio,  et  si  semper  sollicita 
ut  etiam  in  hac  parte  quod 
usque  ab  Ecclesiae  primordiis 
circa  usum  olei  ex  olivis 
inductum  est,  ob  mysticas 
significationes  retineatur ; atta- 
men  silentio  praeterire  minime 
censuit  rationes  ab  iisdem 
Episcopis  prolatas;  ac  proinde 
exquisito  prius  Voto  alterius  ex 
Apostolicarum  Caeremoniarum 
Magistris,  subscriptus  Cardi- 
nalis  Praefectus  ejusdem  Sacrae 
Congregationis  rem  omnem 
proposuit  in  Ordinariis  Comitiis 
ad  Vaticanum  hodierna  die 
habitis.  Eminentissimi  autem 
et  Reverendissimi  Patres  Sacris 
tuendis  Ritibus  praepositi,  om- 
nibus accurate  perpensis  ac 
diligentissime  examinatis,  re- 
scribendum  censuerunt : Gene- 
ratim  utendum  esse  oleo  olivarum  : 
uhi  vero  haheri  nequeat^  remit- 
tendum  prudentioe  Episcoporum 
ut  lampades  nutriantur  ex  aliis 
oleis  quantum  fieri  possit  vegeta- 
MlibusP  615. 

Awbianen.^  31  Aug.,  1867. 
“ IV.  Utrum  Canonicus  habens 
usum  rochetti  et  cappae  vel 
mozettae,  teneatur  ea  insignia 
deponere,  et  induere  superpel- 
liceum:  1.  Ad  Sacram  Commu- 
nionem  ministrandam  fidelibus 
extra  Missam.  2.  Ad  cele- 
brandum  Matrimonium.  3.  Ad 
impertiendam  benedictionem 
nuptialem,  si  aliquando  detur 
extra  Missam.  4.  In  omni 
benedictione  extra  Missam. 

“V.  Utrum  pro  superpelliceo 
uti  valeat  Sacerdos  alba  cum 
stola  in  pectus  transversa  in 
casibus  praefatis,  praesertim  in 
celebrando  Matrimonio,  cum 


DECREES  OF  THE  S.  C.  R. 


435 


immediate  post  absolutionem 
ritu«  Matrimonii  Missam  pro 
sponso  et  sponsa  celebraturus 
sit  ? 

“ Eesp.  Ad  iv. — Ex  Decretis 
<5jusdem  S.  Congregationis 
sacramenta  administranda  sunt 
cum  cotta  et  stola,  depositis 
cappa  aut  mozetta : potest 
tamen  cotta  superimponi  ro- 
chetto,  ideoque  ad  primam 
Dubii  partem,  Affirmative. — 
Ad  secundam  pariter,  Affirma- 
tive.— Adtertiam:  Benedictio 
nuptialis  dari  non  potest  extra 
Missam,  adeoque  non  esse  locum 
Dubio. — Ad  quartam,  Affirma- 
.ive. 

“Ad  V. — Si  immediate  sequitur 
Missa,  sacerdos  praeter  albam 
et  stolam  induere  debet  etiam 
planetam.”  658,  729. 

Decretum  Generate^  23  Julii, 
(868.  “ Post  Liturgicas  recen- 

tiores  leges  a Summis  Pontifici- 
bus  Pio  V.,  Clemente  VIII., 
Paulo  V.,  et  Urbano  VIII.  con- 
ditas,  gravis  exarsit  controver- 
sia  inter  Doctores  et  Rubricis- 
tas  ‘ An  in  Missis  defunctorum 
aperiri  possit  tabernaculum  ad 
Fideles  pane  Eucliaristico  refi- 
ciendos.’  Sacroruni  Ilituum 
Congregatio  prima  vice  inter- 
rogata,  in  una  All)inganen.  24 
lulii,  1683,  ad  IV.  respondit. 
'‘'‘Non  esse  contra  rituni  minis- 
Irare  communionem  in  Missa  de 
Requiem,  vel  jmt  illam  cum 
paramentis  nigrls,  omissa  hene- 
dictione,  si  administraretur  post 
missam.  ” 

Verum  controversia  nondum 
composita  identidem  Sacra  Ki- 
tuum  Congregatio  peculiaribus 
in  casibus  responsa  dedit,  quin 
unquam  ad  generale  Decretum 
deveniret.  Interea  ex  nonnul-  I 
lorum  doctoriim  placitis,  turn 
pervasit  opinio,  posse  nempe  I 


fidelibus  Sanctam  Eucharistiam 
ministrari  particulis  tantum  in 
Missa  pro  defunctis  consecratis 
turn  in  aliquibus  locis  mos  inva- 
luit  missas  defunctorum  cele- 
brandi  in  paramentis  violaceis, 
ut  non  solum  intra  Missam,  sed 
etiam  ante  vel  post  eandem 
pietati  fidelium  Sacra  Eucharis- 
tia  refici  cupientium  satisfieret. 

Quapropter  Episcopis  prse- 
sertim  Sacrorum  Rituum  Con- 
gregationem  ssepissime  roganti- 
bus  ut  per  generale  Decretum 
quid  hac  in  re  faciendum  sit 
statueret.  Sacra  eadem  Congre- 
gatio die  12  Aprilis  anni  1823,  in 
una  Panormitana  edixit  ut  gra- 
vis haec  questio  mderetur  pecu- 
liar iter  et  ex  Officio.  Quod 
iterum  obtinuit  anno  1837,  in 
una  Mutinen.,  ubi  ad  III.  Du- 
binin “Aw  mos  qui  perdurat 
adhuc  communicandi  in  Missis 
defunctorum  cum,  particulis  proe- 
consecratis,  possit  permitti,  vel, 
etc.,”  responsum  est:  ''  Dilata, 
et  servetur  rescriptum  in  Panoi'- 
mitana,  12  Aprilis,  1823.” 

Nihilominus  ob  temporum  ac 
rerum  circumstantias  istliaec 
peculiaris  negotii  hujusmodi 
salebrosi  disquisitio  ad  aetatem 
usque  nostrum  dilata  fuit;  si- 
quidem  in  Conventu  die  16 
Septembris,  anni  1865,  collecto, 
cum  ageretur  de  usu  coloris  vio- 
lacei  in  ^lissis  delunctorum  in 
altari  ubi  Sanctissimum  Euclia- 
tistiaj  Sacramentum  asservatur, 
responsum  fuittertio:  ''‘Dilata, 
et  reproj)onatur  una  cum  alio 
duhioy  an  Sacerdos  possit  aq^erire 
cihorium  ad  communicandos  Ji- 
deles  cum  paramentis  nifjris."" 

Tandem  novis  supervenienti- 
bus  Sacrorum  Anlistitum  pre- 
cibus  die  3 Martii,  anni  1866,  in 
Ordinariis  Sacrorum  Rituum 
Congregationis  Coinitiis  propo- 


436 


APPENDIX. 


situm  fuit  Dubium  una  cum 
sententia  quam  ex  oIRcio  ape- 
ruit  alter  e Consultoribus  An 
sacerdos  possit  aperire  Gdtorium 
ad  communicandos  Fideles  in 
paramentU  nigris?"'^  Verum 
Emi.  et  Rmi.  Patres  Cardinales 
respond erunt : ‘ ^Dilata^  et  scribat 
alter  Gonsultor^  nee  non  Asses- 
sor, reassumptis  omnibus  ad  rem 
facientibus ; habita  prmsertim 
ratione  relate  ad  opportunitatemd’' 

Typis  traditis  communicatis- 
que  bisce  sententiis  turn  Brini. 
Assessoris  turn  alterius  ex  Apos- 
tolicarum  Cseremoniarum  Ma- 
gistris  specialiter  deputati,  Sa- 
^crorum  Rituum  Congregatio  in 
Ordinario  Ccetu  hodierna  die  ad 
Vaticanum  coadunata  est:  ubi 
Emus,  et  Rmus.  D.  Cardinalis 
Nicolaus  Clarelli-Paracciani 
loco  et  vice  Emi.  et  Rmi.  Cardi- 
nalis Constantini  Patrizi  Prae- 
fecti  absentis  idem  proposuit 
Dubium,  et  Emi.  ac  Rmi.  Patres 
Sacris  tuendis  Ritibus  praepo- 
siti,  re  matime  accurateque  per- 
pensa  etiam  quoad  opportuni- 
tatem,  responderunt : 

Affirmative  seu  posse  in  Missis 
defunctorum,  cum  paramentis 
nigris,  Sacram  Gommunionem 
Fidelibus  ministrari,  etiam  ex 
jmrticulis  prmconsecratis,  extra- 
hendo  pyxidem  a tahernaculo. 


Posse  item  in  paramentis  nigris- 
ministrari  Gommunionem  imme, 
diate  post  Missam  defunctorum  ; 
data  autem  rationabili  causa,  im- 
mediate quoque  ante  eandem  Mis- 
sam ; in  utroque  tamen  casu  omit- 
tendam  esse  benedictionem.  Mis- 
sus vero  defunctorum  celebrandas 
esse  omnino  in  paramentis  nigris; 
adeo  ut  violacea  adhiberi  nequeant, 
nisi  in  casu  quo  die  2 Novembris 
Sanctissimm  Eucliaristim  Sacra- 
mentum  publicm  Fidelium  ado- 
rationi  sit  expositum  pro  solemni 
Oratione  Quadraginta  Horarum 
prout  cautum  est  in  Dt  creto  Sacroe 
hufus  Gongregationis  diei  16  8ep- 
tembris  anni  1801.  Et  ita 
decreverunt,  ac  ubique  locorum 
si  Sanctissimo  Domino  Nostro 
placuerit,  servari  mandarunt 
die  27  Junii,  1868. 

Facta  autem  per  me  Secreta- 
rium  Sanctissimo  Domino  Nos- 
tro Pio  Papae  IX.  relatione, 
Sanctitas  Sua  Decretum  Sacrae 
Gongregationis  approbavit  et 
confirmavit  die  23  Julii  anni 
ejusdem. 

C.  Episcopus  Portuen.  et  S. 
Rufina  Card.  PATRIZI, 

S.  R.  C.  Pr^pectus. 
Loco  -{-  Sigilli. 

Dominicds  Bartolini,  S.R.C., 
Seo'etarius. 


The  following  decrees  of  the  Sacred  Congregations  of  the 
Council,  of  the  Inquisition,  and  of  Bishops,  regarding  Baptism 
and  the  Eucharist,  bear  on  several  of  the  important  questions 
which  we  have  had  occasion  to  treat,  many  of  them  being 
expressly  referred  to.  They  are  collected  by  Falise,  and 
subjoined  by  him  to  the  decrees  of  the  S.C.R.,  under  the 
heads,  Baptisma  ” and  Eucharistia.^^ 


1.  Infantes  sive  domi  sive  ab 
haereticis  baptizati,  non  sunt 
iterum  sub  conditione  bapti- 


zandi,  si  non  adsit  probabile 
dubium  invaliditatis  baptismi. 
S.  C.  Cone.  27  Mart.  1683 


437 


DECREES  OF  THE  S.  C.  CONC.,  ETC. 


(Zamb.)  S.C.  Inq.  17  Nov.  1830, 
et  20  Jiilii,  1840  (Misc.  Theol.) 
V.  n.  7 et  8. 

2.  Pueri  expositi  etiamsi  ha- 
beant  schedulam  de  baptismo 
testantem,  baptizentur  sub  con- 
ditione,  nisi  schedula  habeat 
certitudiuem.  S.  C.  C.  5 Jan., 
17M.  (Zamb.) 

3.  Baptismus  non  est  sub 
conditione  conferendus  puellse 
quse  christiane  vixit  et  ad  con- 
tirmationem  admissa,  licet  pa- 
rentes  sint  incerti.  2 Martii, 
17G5.  (ZamR.) 

4.  Foetus  in  utero  supra  ver- 
ticem  baptizatus,  post  ortum 
denuo  sub  conditione  baptize- 
tur.  S.  C.  C.  12  Julii,  1794. 
(Zamb). 

5.  Ad  probandum  validum 
baptisma  sufficit  unus  fide  dig- 
nus.  S.  C.  C.  1769  (Thes.  tom. 
30)*et  Bened.  XIV.  Bull.  1747. 

6.  Anno  1781  in  Firmana,  ea- 
deni  dispensavit  in  irregulari- 
tate  contracta  ob  reiteratum  sub 
conditione  baptismum.  (Thes. 
tom.  50.) 

7.  An  Calvinistae  et  Luthera- 
ni  in  illis  partibus  degentes, 
quorum  baptisma  dubiuni  et 
suspectum  est  infideles  habendi 
sint,  ita  ut  inter  eos  et  Catho- 
licos  disparitatis  cultus  impeJi- 
mentum  dirimens  adesse  cen- 
seatur  ? 

Feria  IV.  die  17  Novembris, 
1830. 

In  Congregatione  general!  S. 


Romanse  et  Universalis  Inquisi- 
tionis  in  conventu  S.  Marife  su- 
pra Minervam,  coram  Emin,  et 
Rever.  DD.  S.  Rom.  Ecclesiae 
Cardinalibus  Inquisitoribus  ge- 
neralibus,  proposito  suprascrip- 
to  dubio,  iidem  Emin,  et  Rever. 
DD.,  auditis  DD.  consultorum 
suffragiis  decreverunt  respon- 
dendum ; 

I.  Quoad  ha3reticos  quorum 
sectge  Ritualia  prsescribunt  col- 
lationem  baptism!  absque  neces- 
sario  usu  materiae  et  formas  es- 
sentialis,  debet  examinari  casus 
parti  cu  laris. 

II.  Quoad  alios,  qui  juxta  eo- 
rum  Ritualia,  baptizant  valide, 
validum  censendum  est  baptis- 
ma. Quod  si  dubium  persistat 
etiam  in  primo  casu,  censendum 
est  validum  baptismum  in  or- 
dine  ad  validitatem  matrimonii. 

III.  Si  autem  certe  cognosca- 
tur  nullum^  baptisma  ex  con- 
suetudine  actual!  illius  sectae, 
nullum  est  matrimonium. 

Eadem  die  et  feria,  Sanctissi- 
mus  D.  N.  Gregorius  divina 
providentia  PP.  XVI.  in  solita 
audientia  R.  P.  Assessor!  S. 
Officii  impertita,  resolutionem 
praidictam  ab  Eminentissimis 
datam  approbavit.^  # 

Angelus  Akgenti, 

S.  Rom.  et  Univ.  Inquis. 

Notarius. 

8.  Vir  quidam  Protestans  An- 
glicanae  ecclesiae  vult  amplecti 
Catholicam  religionem.  In  An- 


^ “ SanctissimuS,  in  audientia  habita  die  20  Decembris,  1837.  Audita 
relatione  dubii,  utrum  scilicet,  in  pra38unq)tione  Haptisnii  invalide  collati 
y)arti  baeretica),  Matrimonium  cum  parte  Catbolica  a Sede  Apostolica 
dispensata  inire  cupienti,  conferre  debeat  iterum  Baptisma  sub  conditione, 
dixit: — 

" Detur  Decretum  latum,  etc [Decretiim  supradictum] 

et  SS'nuB  superaddi  mandavit: — In  tertiocasii  pradati  decreti  reHj)iciente 
nullitaiem  certain  Baptismi  in  parte  baeretica,  recurratur  in  casibus 
particularibus.’’ — Append,  ii.  xvi.  ad.  ‘‘Acta  et  Decreta  Concilii  Plenarii 
Baltimoren,  lldi/ 


438 


APPENDIX, 


glia  matrimonium  fecit  cum 
muliere,  quae  ad  sectam  Ana- 
baptistarum  pertinebat,  et  quae, 
prout  ipse  affirmat,  nunquam 
baptizata  fuit.  Quum  vir  ipse 
baptismum  a ministro  Protes- 
tante  Anglicano  receperit,  de 
validitate  ejus  proprii  baptis- 
matis  ratio  quoque  gravis  dubi- 
tandi  existit.  Propter  jurgia 
continua  mulierem  Anabaptis- 
tam  vir  praefatus  deseruit,  venit- 
que  N.  ubi  matrimonium  iterum 
fecit,  sed  cum  muliere  Luthe- 
rana.  Quaenam  ex  istis  mulie- 
ribus  tanquam  ejus  uxor  vera 
baberi  debet  ? 

Feria  IV.,  die  20  Julii,  1840. 

Sanctissimus  D.  N.  Gregorius 
divina  providentia  PP.  XVI. 
in  solita  audientia  R.  P.  As- 
sessori  S.  Officii  impertita,  au- 
dita relatione  suprascripti  dubii 
una  cum  Emin,  et  Rever.  DD. 
Cardinalium  Generalium  Inqui- 
sitorum  sutfragiis,  rescribi  man- 
davit,  quod  dummodo  constet 
de  non  collatione  baptismi  mu- 
lieris  Anabaptistae,  primum  ma- 
trimonium fuisse  nullum;  se- 
cundum vero,  dummodo  nullum 
aliud  obstet  impedimentum, 
fuisse  validum.  Ad  dubium 
autem  yaliditatis  baptismi  viri, 
standum  esse  decreto  feriae  IV. 
17  Novembris,  1830,  nempe, 
etc.,  ut  supra. 

Angelus  Argenti, 

S.  Rom.  et  Univ.  Inquis. 

Xotarius. 

1 . Sanctissimum  Sacramen- 
tum  conservandum  est  in  quali- 
bet  parochiali.  Congr.  Episc.  28 
Jan.  1603,  quantumvis  paupere ; 
quod  si  redditus  et  societas  non 
sufficiant,  instituatur  quaestor 
vel  eleemosynarum  collector. 
Eadem,  14  Martii,  1614,  et 
Cong.  Cone.  22  Martii,  1594. 

2.  Eucharistiae  Sacranientum 


quando  in  omnibus  parocbiali- 
bus  Montanae  regionis  asservari 
pro  tenuitate  redituum  nequit, 
Episcopus  decernere  debet  ut  in 
singulas,  ternas,  quaternasque 
vicinas  parochiales  id  onus  dis- 
tribuatur,  ut  in  una  ex  eis  habe- 
atur  Augustissimum  Sacramen- 
tum,  et  ad  impensum  lampadis 
et  hujusmodi,  caeterae  vicinae 
contribuant,  et  ubi  se  casus  ob- 
tulerit,  perinde  uti  rectores  pos- 
sint,  ac  si  in  propria  parochiali 
illud  asservaretur.  17  Aug., 
1697,  S.  C.  C.  ap  Petra,  tom.  3, 

p.  166. 

3.  Debet  quoque  asservari  in 
Regularium  Ecclesiis  quae  de 
hoc  habent  privilegium.  Congr. 
Episc.  25  Maii,  1635. 

4.  Extra  parochiales  Eccle- 
sias  non  conceditur  retineri  as- 
sidue  Eucharistia.  Eadem,  15 
Jan.,  1610. 

5.  Episcopus  concedere  non 
potest  Ecclesiae  non  parochiali, 
ut  in  ea  retineatur  SS.  Sacra- 
mentum  Eucharistiae,  sed  requi- 
ritur  licentia  Sedis  Apostolicae. 
Cong.  Cone.  3 Martii,  1668,  et 
3 Jan.,  1683. 

6.  In  Ecclesiis  confraternita- 
tum  neque  parochialibus  neque 
regularibus,  retineri  non  potest 
SS.  Eucharistia  sine  special! 
indulto  Sedis  Apostolicae.  10 
Dec.,  1703,  et  12  Jan.,  1704, 
S.  R.  C. 

7.  SS.  Eucharistiae  Sacramen- 
tum  conservari  potest  in  Eccle- 
siis etiam  non  parochialibus,  si 
ab  immemorabili  fuerit  in  iis- 
dem  asservatum.  Congr.  Cone. 
27  April.,  1709. 

8.  SS.  Eucharistiae  Sacramen- 
tum  asservandum  ©et  uno  tan- 
tum  in  loco  cujuscumque  Eccle- 
siae, in  qua  custodiri  debet, 
potest,  aut  solet.  Congr.  Episc. 
13  Oct.,  1620. 


439 


DECREES  OF  THE  S.  C.  CONC.,  ETC. 


Tabemaculum  regulariter 
debet  esse  ligneum,  extra  deau- 
ratum,  intus  vero  aliquo  panno 
serico  decenter  contectum.  Ead. 
26  Oct,  1575. 

10.  SS.  Sacramentum  teneri 
non  debet  in  vasculis  eburneis, 
sed  in  pyxide  argentea  intus 
deaurata.  Ead.  26  Jul.,  1588. 

11.  Tabemaculum  SS.  Sacra- 
ment! in  cathedralibus  non  de- 
bet esse  in  altari  major!,  propter 
functiones  pontificales,  quae 
fiunt  versis  renibus  ad  altare; 
in  parochialibus  et  regularibus 
debet  esse  regulariter  in  altari 
majori  tamquam  digniori.  Ea- 
dem,  lOFebr.,  1579,  et20Nov., 
1594. 

12.  In  tabernaculo  SS.  Sa- 
crament! esse  non  debent  vasa 


sacrorum  oleorum,  vel  reli- 
quiae, vel  aliud.  Eadem,  3 Maii, 
1693. 

13.  Legato  de  lampade  aj- 
dente  ante  SS.  Sacramentum 
satisfaciunt  baeredes,  per  sub- 
ministrationem  olei;  apud  ec- 
clesiae  rectorum  remanente  cura 
ut  continue  ardeat.  Eadem, 
25  April,  1599. 

14.  Ad  parochum  privative 
competit  jus  retinendi  clavem 
tabernaculi  in  quo  reconditur 
SS.  Sacramentum.  S.  C.  C.  14 
Nov.,  1693.  Petra,  tom.  3,  p. 
168. 

15.  Renovatio  SS.  Sacra- 
ment! deber  fieri  qualibet  Do- 
minica non  autem  differri  ad 
quindecim  dies.  Eadem,  00 
April.,  1573. 


The  following  letter  from  the  Cardinal  Prefect  of  Propa- 
ganda to  the  Bishops  of  Ireland,  concerning  the  Blessed 
Eucharist,  is  taken  from  the  Irish  Ecclesiastical  Eecord  (Feb- 
ruary, 1865,  vol.  i,  page  242).  The  same  letter  is  given  in 
the  Appendix  [n.  ix]  to  the  Acta  et  Decreta  Goncilii  Plenarii 
Baltimorensis  It  is  there  given  under  the  title : 

LiTEiiiE  PIncycl^  S.O.  De  Piiop.  Fide  de  SS.  Eucharistia 
deferenda,”  and  addressed  to  the  Archbishop  of  Baltimore. 


Illustrisstme  et  Reveken- 
Dissr.ME  Do.mine, 

Etsi  sancta  omnia  sancte  trac- 
tanda  sint,  propterea  quod  ad 
Deum  pertineant  qui  essentia- 
liter  sanctus  est,  attamen  augus- 
tissimum  Eucliaristise  sacra- 
mentum sicut  sacris  mysteriis 
omnibus  abscpie  ulla  compara- 
tione  sanctitatc  {)raieminet,  ita 
maxima  ])rai  ceteris  veneratione 
est  pertractandum.  Nil  itaque 
minim  si  tot  Ecclesia  diversis 
temporibus  ediderit  decreta, 
quibus  Sanctissiimc  Eucharistiie 


delatio  pro  adjunctorum  varie- 
tate  vel  denegaretur  omnino, 
vel  ea  qua  par  esset  reverentia 
admitteretur  ;*  cum  nihil  anti- 
quius  fuerit  Ecclesia3  Dei  quam 
ut  animarum  profectum  atque 
a3dificationem  debito  cum  ho- 
nore  divinorum  omnium  divi- 
nissimi  mysterii  consociaret. 

Ilajc  porro  pro?  oculis  habens 
Sacrum  hoc  Consilium  Chris- 
tiano  Noniini  Propagando,  cum 
|)rinuiin  intellexit  in  quibus- 
dani  istius  regionis  Dioecesibus 
consuetudinem  seu  potius  abu- 


Vid.  quai  in  rem  proferuiitur  in  subjecta  pagina. 


440 


APPENDIX. 


sum  invaluisse,  ut  Sacerdotes 
Sanctissimum  Sacramentum  a 
mane  usque  ad  vesperam  secum 
deferrent  ea  tantum  de  causa 
quod  in  aliquem  forte  asgrotum 
incidere  possent,  ad  Metropoli- 
tanos  censuit  scribendum,  turn 
ut  consuetudinem  illam  ab  Ec- 
clesije  praxi  omnino  abhorrere 
declararet,  turn  etiam  ut  ejus 
extensionem  accuratius  depre- 
henderet.  Eesponsa  Archiepis- 
coporum  brevi  ad  Saciam  Con- 
gregationem  pervenerunt,  ex 
quibus  innotuit,  multis  in  locis 
de  abusu  illo  gravem  admirati- 
onem  exortam  esse,  cum  aliqua 
in  Dioecesi  ne  credibilis  quidem 
videretur.  Verum  non  defue- 
runt  Antistites  qui  illius  exis- 
tentiam  ej usque  causas  ingenue 
confessi  sunt. 

Quare  Eminentissimis  Patri- 
bus  Sacri  hujus  Consilii  in  gene- 
ralibus  comitiis  die  28  Septem- 
bris  elapsi  anni  habitis  omnia 
quae  ad  banc  rem  referebantur 
exhibita  sunt  perpendenda,  ut 
quid  Sanctissimi  Sacramenti 
debitus  honor  ac  veneratio  pos- 
tularent  in  Domino  decerne- 
retur.  Omnibus  igitur  maturo 
examini  subjectis,  statuerunt 
Eminentissimi  Patres  literas 
encyclicas  ad  , Archiepiscopos 
atque  Episcopos  istius  regionis 
dandas  esse,  quibus  constans 
Ecclesiae  rigor  circa  Eucharistiae 
delationem  commemoraretur. 
Voluit  insuper  S.  C.  ut  singuli 
Antistites  excitarentur,  quem- 
admodum  praesentium  tenore 
excitantur,  ad  communem  Ec- 
clesiae  disciplinam  hac  in  re 
custodiendam,  quantum  tem- 
poris  ac  locorum  adjuncta  nec 
non  inductarum  cousuetudinum 
ratio  patiantur,  ita  tamen  ut 
sedulam  navent  operam  ad  veros 
abusus  corrigendos  atque  elimi- 


nandos.  Quam  quidem  in  rcra 
censuerunt  Patres  Eminentis- 
simi apprime  conferre  frequen- 
tem  celebrationem  sacrilicii 
Missae,  quo  videlicet  Sacerdotes 
facile  necessitati  occurrere  pos- 
sunt  Sanctissimam  Eucliaris- 
tiam  secum  per  multos  dies 
retinendi. 

Quae  cum  ita  sint  hortor  Am- 
plitudinem  Tuam  ut  in  eum 
hnem  rurales  aediculas  multi- 
plicandas  cures,  atque  talia  edas 
decreta  ex  quibus  delatio  Sanc- 
tissimi Sacramenti  ad  urgentes 
tantum  causas,  atque  ad  actuale 
miuisterii  sacerdotalis  exerci- 
tium  coarctetur,  injuncta  vero 
presbyteris  stricta  obligati  one 
semper  in  hisce  casibus  Sanctam 
Hostiam  super  pectus  deferendi. 

Denique  decreverunt  Eminen- 
tissimi Patres  ut  de  negotio 
isto  gravissimo  in  Provincial i- 
, bus  Conciliis  agatur,  quo  nimi- 
rum  Antistites  earn  in  suis 
dioecesibus  communem  normam 
inducere  satagaut,  quam  augns- 
tissimum  Eucharistioe  myste- 
rium  decere  existimaverint. 
Tandem  Amplitudini  Tuce  sig- 
nificare  non  praetermitto  omnia 
et  singula  quae  superius  decreta 
sunt  Sanctissimo  D.  N.  Pio  PP. 
IX.  per  me  relata  fuisse  in  au- 
dientia  diei  8 Octobris  elapsi 
anni,  eaque  a Sanctitate  Sua  in 
omnibus  adprobata  fuisse  atque 
Apostolica  auctoritate  contir- 
mata. 

Datum  Komae  ex  jEdibus  S. 
Cougregationis  de  Propaganda 
Fide  die  25  Februarii,  1859. 

Amplitudinis  Tuae 

Ad  officia  paratissimus. 

Al.  C.  Baexabo,  Praef. 

Cajet.  Arciiiep.  Thebak. 

Secretarius. 

R.  P.  D.  Paulo  Cullen, 

Arcliiepiscopo  Dubliuensi. 


DECREES  OF  THE  S.  C.  CONC.,  ETC.  - 441 


1.  Ex  dvhiis  propositis  pro 
christianis  Sinennbus.  Ad  pro- 
positum  dubium  “ An  sacerdo- 
tibus  Sinensibus  liceat  in  iti- 
neribus  quae  longissima  sunt 
secum  deferre  Eucharistiam  ne 
ea  priventur  ?”  Resp.  Non  licere. 
Qualificatores  S.O.  die  27  Martii, 
1665,  et  Eminentissimi  appro- 
barunt  die  15  April.  1665. 

2.  Pro  Gubernatoribus  na- 
vium  Lusitaniae  qui  singulis 
annis  in  Indias  orientales  navi- 
gant,  petentibus  licentiam  de- 
ferendi  sacramentum  Eucliaris- 
tiae,  ne  nautae  et  Rectores  sine 
Yiatico  decedaut.  Lecto  memo- 
riali  et  auditis  votis  Sanctis- 
simus  supradictam  petitionem 
omnino  rejecit ; ita  quod  nec  in 
posteruin  ullo  modo  de  ea  tracte- 
tur.  S.  C.  S.  O.  die  13  Julii,  1660. 

3.  Bened.  XIV.  Inter  omni- 
genai'‘^p\:o  Incolis  Regni  Ser- 
viae  et  linitimarum  Regionuin.” 
“At  ubi  (sicuti  ibidem  legitur) 
Turcarum  vis  praevalet  et  ini- 
quitas,  sacerdos  stolam  semper 
habeat  coopertam  vestibus;in 
sacculo  seu  bursa  pyxidem  re- 
condat  quam  per  funiculos  collo 
appensam  in  sinu  reponat  et 
nunquam  solus  procedat,  sed 
uno  saltern  fideli,  in  defectu 
Clerici,  associetur.” 

4.  Ilonorius  III.  in  cap.  Sane 
de  celebratione  Miss,  expresse 


habet  de  delatione  Eucharistiae 
quod  si  “ in  partibus  infidelium 
ob  necessitatem  S.  Viatici  per- 
mittitur,  tamen  extra  uecessita- 
tem  permittenda  non  est,  cum 
hodie  Ecclesiastica  lege  abso- 
lute prohibitum  sit  ut  occulte 
deferatur.  Occulte  deferre  in 
itinere,  nequit  moraliter  fieri 
absque  irreverentia  tanti  sacra- 
menti.” 

5.  Yerricelli  de  Apostolicis 
Missionibus,  Tit.  8,  pag.  136,  ex- 
pendit,  “An  liceat  in  novo  Orbe 
Mission ariis  S.  Eucharistiam  ^ 
collo  appensam  secum  in  itinere 
occulte  deferre,  etc.,  et  quid  quid 
sit  de  veteri  disciplinaconcludit 
hodie  universalis  Ecclesiae  con- 
suetudine  et  plurimorum  Con- 
ciliorum  decretis  prohibitum  est 
deferre  occulte  S.  Eucharistiam 
in  itinere,  nisi  pro  communi- 
cando  infirmo,  ubi  esset  timoi 
et  periculum  infidelium,  et  dum- 
modo  ad  infirmum  non  sit  ni- 
mis  longum  iter  sed  modicum 
et  unius  diei.” 

6.  Thomas  a Jesu  de  procur. 
salut.  omnium  gentium  lib.  7, 
“non  auderem Evangelii  minis- 
tros  qui  in  illis  regionil)US  aut 
aliis  infidelium  provinciis  con- 
versantes,  si  imminente  mortis 
periculo  secum  Viaticum,  oc- 
culte tamen,  deterrent,  condem- 
nare.”  838. 


The  following  letter,  with  the  decree  of  the  Holy  Office  in 
reply,  is  taken  from  the  Acta  ex  Us  dccerpta  qucB  apud 
Sanctum  Sedem  (jcruntur^  vol.  iv,  page  320. 


‘ ‘ Beatissime  Patek, 

“ Inter  decreta  primce  Synodi 
Provincialis  Westmonasterien- 
sis  sub  C.  XVI.  n.  8,  ubi  senno 
est  de  abjuratione  Protcstan- 
tiiim  adultorum,  et  de  baptis- 


mate  sub  conditione  eis  con- 
ferendo,  additur  ‘Confessio 
etiam  sacramentalis  semper  in 
tali  casu  est  exigenda.’  In  ad- 
notationibus,  (pias  adjecit  Pater 
Balleriui  Edition!  Romana3 


442 


APPENDIX. 


Theologiae  Moralis  P.  Gury, 
dicitur  hanc  confessionem 
esse  conformiorem  Instruc- 
tioni  a Suprema  S.  Officii  Con- 
gregatione  super  mode  recon- 
ciliandi  hsereticos  editge,  ex  qua 
Instructione  deducitur,  oppor- 
tuuam  esse  integram  peccato- 
rum  confessionem.  In  textu  P. 
Gury  tenetur  earn  esse  suaden- 
dam  in  praxi. 

“ Quuin  vero  hie  Auctor  tain 
in  Theologia,  quam  in  casibus 
Conscientise  citaverit  opinio- 
nem  aliorum  Auctorum  docen- 
tium  propter  existentiam  dubi- 
de  primo  baptismate  a neo- 
conversis  tempore  infantire  sus- 
cepto  (adeo  ut  si  nullum  id 
fuerit,  vera  baptismi  susceptio 
sit  ea,  quae  occasioue  abjura- 
tionis  sub  conditione  traditur) 
dubiam  esse  obligationem  pec- 
cata  integre  confitendi  ante  hoc 
baptisma  conditionatum,  non- 
nulli  Confessarii  in  Anglia 
censuerunt,  eos  auctores  secuti, 
dubiam  confessionis  integrae 
obligationem  esse  nullam  obli- 
gationem: ac  propter  repug- 
nantiam  conversorum  ad  earn 
faciendam,  et  propter  pericu 
lum  confessionis  imperfectae, 
vel  etiam  sacrilegas,  omnino 
expedire,  ut  conversi  aliqua 
tantum  peccata  Confessario 
exponant,  ut  ab  eo  absolu- 
tionis  sacramentalis,  si  forsan 
ea  opus  sit,  beneficium  im- 
petrent. 

“Ex alia  parte habetur  praxis 
constans  maximae  partis  Con- 
fessariorum  Regni  integram 
confessionem  tarn  ante,  quam 
post  approbationem  Concilii 
Provincialis  non  modo  suaden- 
tium,  sed  etiam  exigentium; 
habetur  difficultas  conversorum, 
intellectum  ad  obsequium  fidei 
ipsius  captivandi,  nisi  per  animi 


humilitatein  et  submissionem, 
quas  in  Sacramento  Poenitentiae 
Christus  Dominus  reponere  dig- 
natus  est ; habetur  etiam  im- 
possibilitas  sciendi,  nisi  per  in- 
tegram peccatorum  manifesta- 
tionem,  utrum  neo-conversus 
rite  sit  ad  ipsum  baptisma  dis- 
positus,  velitque,  ex.  gr.,  resti- 
tutionem  famae  vel  bonorum  (si 
ad  earn  teneri  contigerit)  facere, 
occasionem  proximam  peccandi 
vitare,  a matrimonio  nulliter 
contracto  resilire  etiamsi  per  S. 
Sedis  dispensationem  (uti  in 
casibus  quotidie  frequentioribus 
matrimonii  post  divortium  civile 
contract!)  illud  sanari  nequeat; 
habetur  insuper  necessitas  suae 
saluti  per  justificationem  in 
Sacramento  Poenitentiae  prospi- 
ciendi,  a cujus  integritate  nemo 
in  infant! a semel  baptizatus 
possit  eximi ; attenta  praesertiin 
diligentia  juniorum  e Clero 
Anglicano  circa  ritum  bap‘  i- 
zandi  fideliter  servandum,  et 
attento  proinde  major!  numero 
eorum,  de  quorum  baptismatis 
infantilis  valorenon  licet  dubi 
tare. 

“ Quum  vero  certum  sit,  quod 
post  plures  annos  confessionis 
integrae  obligatio  vim  suam 
omnino  sit  amissura,  si  in  praxi 
sequivaleant  Theologi  uti  tutam 
opiuionem  Auctorum  praefato- 
rum,  Archiepiscopus  Westmo- 
nasteriensis,  etEpiscopi  Angliae 
enixe  rogant,  ut  Sanctitas  Ves- 
tra,  pro  sua  in  Missiones  Angliae 
benignitate,  dignetur  declarare 
hac  super  quaestione  gravissima 
mentem  Ecclesiae : 

“An  debeat,  juxta  Synodi 
Provincialis  Decretum  a S.  Sede 
probatum,  confessio  Sacramen- 
talis a neo-conversis  in  Anglia 
exigi,  et  an  ea  debeat  esse  In- 
tegra ? ” 


DECREES  OF  THE  S.  C.  I. 


443 


Decretum. 

Feria  Y.  loco  IV.  die  17 
Decembris.,  1868. 

“In  Congregatione  general! 
S.  R.  et  U.  Inquisitionis  habita 
in  CoQventu  S.  Mari*  supra 
Minervam  coram  Emis.  ac  Rniis. 
DD.  Cardinalibus  contra  hsere- 
ticam  pravitatem  generalibus 
inquisitoribus  proposito  supia- 
scripto  dubio  praeliabitisque 
DD.  Consultorum  sufEragiis, 
iidem  Emi.  ac  Rmi.  Patres  ad 
utramque  dubii  partem  censue- 
runt  respondendum  esse : Affir- 
mative ; et  dandum  esse  Decre- 
tum latum  sul)  feria  quirda  die 
decimaseptima  Junii  anni  mil- 
lesimi  septingentesimi  decimi 
quinti.'’'' 

Eadem  die  ac  Feria. 

“SSmus.D.  N.  D.  Pius  divina 
providentia  Papa  IX.  in  solita 
audientia  R.  P.  D.  Adsessori 
Sancti  Officii  concessa  Resolu- 
tionem  Emorum.  Patrum  adpro- 
bare  ac  confirmare  dignatus  est, 
earnque  una  cum  memorato 
Decreto  mandavit  remitti  R.  P. 
D.  Archiepiscopo  AVestmonaste- 
riensi.” 

Angelus  Argenti 
S.  R.  et  U.  I.  Notarius. 

Aliud  At-legatum  Decretum. 

Feria  V.  die  17  Junii.,  1715. 

DUBIUM. 

“An  plena  fides  sitadhibenda 


Oarolo  Wipperman  de  Rostoch 
in  ducatu  Mechlemburgh  pra?di- 
canti  et  Lectori  theologige  Lu- 
theran ae  quiet!  sticae  superinten- 
denti  et  doctor!  primario  sectae 
Lutheranorum  Quietistarum,  S. 
Fidei  catholicae  reconciliato  in 
S.D.  Parmae,  et  circa  nonnullos 
errores  detectos  in  ejus  Baptis- 
mo ; an  ipsi  credendum  sit  circa 
ea  quae  enarrat,  et  qua’tenus 
affirmative,  turn  ut  ipsius  saluti, 
turn  etiam  ut  caeterorum  illius 
sectae  seu  Regionis,  praesertim 
si  fuerint  ignorantes,  saluti 
pariter  consulatur. 

“ Quaeritur,  an  dictus  Wip- 
perman sit  rebaptizandus,  et 
quatenus  affirmative,  an  abso- 
lute vel  sub  couditione;  et 
quatenus  affirmative,  an  tene- 
atur  confiteri  omnia  peccata 
praeteritae  vitae ; et  quatenus 
affirmative,  an  cpnfessio  prae- 
ponenda  sit,  vel  postponenda 
Baptismo  conferendo  sub  con- 
ditione. 

“SSmus.  auditis  votis  Emo- 
rum. dixit:  Carolum  Ferdinan- 
dum  esse  rebaptizandum  sub 
conditione,  et  collato  Baptismo, 
ejus  praeteritae  vitae  peccata 
confiteatur,  et  ab  iis  sub  condi- 
tione absolvatur.” 

Praesens  Copia  concordat  cum 
suo  Originali. 

Ita  est,  Angelus  Argenti, 
/S',  a.  et  U.  I.  Notarius. 

464. 


The  following  decrees  of  the  Sacred  Congregation  of  In- 
dulgences are  taken  from  the  Decrcta  AutJienticaj  etc.,  by 
Prinzivalli. 


CCCLVII.  Vindana  in  Bri- 
tannia Minore.,  20  Sept.,  1775. 
Did).  6 Bencdictio  in  articulo 


mortis  potestne  bisaut  amplius 
in  codem  morbo  <jui  insperatc 
protrahitur,  impcrtiri,  etiamsi 


444 


APPENDIX. 


non  convaluerit  segrotus  ? Si 
possit  iterari  hsec  benedictio, 
quodnam  requiritur  intervallum 
inter  ejus  largitiones  ? 

Dub.  7“  Invocatio  saltern  men- 
talis,  de  qua  fit  mentio  in  Bre- 
vibus  ad  Episcopos  de  hac  bene- 
dictione  missis  praescribiturne, 
quamdiu  segrotus  suae  mentis 
est  compos,  ut  conditio  sine  qua 
non,  ad  Indulgentiam  vi  islius 
benedictionis  lucrandam  ? 

Dub.  8“  Episcopus  ad  supra- 
dictam  benedictionem  imperti- 
endam  delegatus  cum  facilitate 
subdelegandi:  pnmo*  debetne 
per  paucos  subdelegare  Sacer- 
dotes,  ut  majus  sit  benedictionis 
istius  et  Indulgentiae  huic  ad- 
nexae  desiderium,  simul  et  major 
utrique  concilietur  reverentia  ? 
secundo : potestne  omnes  suae 
Dioecesis  subdelegare  Confessa- 
rios,  ne  etiam  una  si  fieri  possit 
ex  suis  ovibus  tanta  privetur 
gratia?  tertio : potestne  subdele- 
gare omnes  directe  et  speciatim 
Parochos  sive  plurimos  Sacer- 
dotes  in  dignitate  constitutes, 
et  indirecte  et  confuse  omnes 
Confessarios  hisce  verbis.  ‘ ^Di- 
lecto  nobis  in  Christo,  etc.,  te  de- 
leg amus,  eligimus  et  deputamus 
quatenus  valeas,  etc.,'  insuper 
quemcumque  Confessarium  a te 
ad  tui  libitum  semel  ml  pluries, 
et  quandocumque  opus  fuerit, 
eligendum  pariter  eligimus  et 
deputamus  ad  eandem  gratiam 
conferejidam,""  hie  subdelegandi 
modus  estne  validus  ? 

“ Resp.  Ad  6m  — Semel  in  eo- 
dem  statu  morbi.  Ad  7“ — Affir- 
mative. Ad  8m  — Affirmative  ad 
primam  partem.  Negative,  ad 
secundam.  Affirmative  ad  ter- 
tiam  partem  quoad  parochos 
speciatim  ruri  degentes.”  963, 
966. 

DVI.  Valentitien.,  5 Feb., 


1841.  “ 5®  Utrum  sufficiat  re- 

citatio  Confessionis,  ide&t  Con-' 
fiteor,  etc.,  in  Sacramento  Poe- 
nitentise  habita,  pro  recitatione 
illius  prsescripta  quando  imper- 
tienda  sit  benedictio  cum  Indul- 
gentia  in  Mortis  Articulo  ? 

“Respondetur  — Negative 
juxta  praxim,  et  Rubricas,  nisi 
necessitas  urgeat.' 

6'^  Utruni  ne  esse  sit  tribus 
vicibus  recitare  Conjiteor,  etc., 
quando  administratur  Sacrum 
Viaticum,  Extrema  Unctio,  ac 
Indulgentia  in  Mortis  Articulo 
impertitur  ? 

“ Respondetur  — Affirmative 
juxta  praxim,  et  Rubricas. 

“ 7“^  Utrura  infirmus  lucrari 
possit,  Indulgentiam  Plenariam 
in  Mortis  Articulo  a pluribus 
Sacerdotibus  facultatem  haben 
tibus  impertiendam  ? 

‘ ‘ Respondetur — Negative  in 
eodem  Mortis  Articulo. 

“8°  Utrum  Sacerdos  valide 
conferat  Indulgentiam  Plena- 
riam in  Mortis  Articulo,  omissa 
formula  a summo  Ponlifice  prse- 
scripta, ob  libri  deficientiam  ? 

‘‘Respondetur  — Negative, 
quia  formula  non  est  tantum 
directiva,  sed  prseceptiva.”  933, 
974.  . 

DXI.  Briocen.,  39  Maii,  1841. 
“An  eodem  die  lucrari  possint 
plures  indulgentise  plenarise, 
quando  pro  unaquaque  prse- 
scripta est  perceptio  divinse 
Eucharistise  ? 

“ Resp. — Affirmative,  servatis 
tamen  respective  aliis  appositis 
conditionibus.”  978. 

DXXIX.  Qandaren.,  13 Feb., 
1843.  “1‘^  Utrum  Benedictio 

in  articulo  mortis  juxta  forinu- 
lam  Benedict!  XIV  in  Const!- 
tutione,  Pia  Mater,  reiterari 
possit  in  eodem  morbi  statu  ? 

“ 3*^  Quatenus  affirmative,  an 


SraODAL  DECREES. 


445 


ea  toties  iterari  possit  quoties 
aegrotus  in  peccata  saltern  veni- 
alia  relapsiis  ab  eis  absolvetur  ?” 

Sac.  Congregatio  in  una  Ve- 
ronen.,  die  24  Septembris,  1838, 
responsum  dedit  cuidam  Dubio 
illius  Episcopi.  “An  scilicet 
Benedictio  Apostolica  pluries 
impertiri  posset  novo  mortis  pe- 


riculo  redeunte  ? ” et  responsum 
fuit:  “Negative,  permaneote 
infirmitate  etsi  diuturna ; Affir- 
mative vero  si  infirmus  conva- 
luerit,  ac  deinde  quacumque  de 
causa  in  novum  mortis  pericu- 
lum  redeat.”  Et  ita  Sac.  Congr. 
respondit  Episcopo  Ganda- 
vensi.  962. 


As  the  decrees  of  the  Synod  of  Thurles  are  in  the  hands 
of  nearly  every  priest  on  the  Irish  mission,  we  think  it  useless 
to  give  here  those  that  are  referred  to  in  tbe  volume.  The 
following  are  the  decrees  of  the  Synods  of  Westminster  and  of 
Baltimore  to  which  reference  is  made,  besides  those  of  which 
the  words  are  cited. 

EX  DECRETIS  CONOIL.  WESTMON.  PROV.I^b 


XVI.  De  Baftismo. 

lo  In  unaquaque  ecclesia,  cui 
arnexa  est  cura  animarum,  sit 
fons  baptismalis  nisi  ad  tempus 
dispensaverit  episcopus,  in  loco 
conspicuo  et  convenient e posi- 
tus;  in  quo  aqua  baptismalis 
jugiter  servetur. 

2o  Oleum  catechumenorum 
et  sanctum  chrisma,  necnon,  si 
phicet,  sal,  et  alia  ad  baptismi 
administr.ationem  requisita,  in 
baptisterio,  vel  saltern  in  sacra- 
rio,  seorsini  et  cum  omni  revc- 
rentia,  et  summacuin  munditie, 
asserventur.  In  novis  ecclesiis 
rcditicandis,  prajparctur  locus  in 
quo  recondantur,  in  ipso  bap- 
tistcrio, 

4o  Baptismus  in  sola  ecclesia 
debet  adininistrari,  nisi  in  casi- 
bus  in  Kituali  exceptis;  et  qui- 
dem,  secluso  casu  periculi,  vel 
gravis  incommodi,  non  sine 
episcoj)i  perinissu.  Exci])i- 
untur  baptisinata  (pne  in 
stationibus  aprinci])ali  ecclesia 
sen  sacelh)  reinotis  administran- 
tur,  (juando  cas  saccrdos. 


statutis  quibusdam  temporibus, 
vel  vocatus,  invisit. 

7o  Cum  magis  invaluerint 
causae  quae  animos  Yicariorum 
Apostolicorum,  ineunte  hoc 
saeculo,  impuleiunt  ut  decerne- 
rent  omnes  post  annum  1773, 
natos  et  inter  Protestantes 
baptizatos,  conversos  ad  lidein 
esse  baptizandos  sub  conditi- 
one  ; hanc  regulam  absolute 
innovamus  praecipientes,  omnes 
a Protestantismo  conversos  esse 
baptizandos  conditionate,  nisi 
ex  indubiis  probation  ibus 
certissime  constet  in  ipsorum 
baptismo  omnia  rite  fuisse 
peracta  ijuoad  materiae  et 
formae  applicationem. 

8o  Ilujusmodi  baptismus  non 
fiat  publice  sed  omnino  priva- 
tim,  cum  aqua  lustrali  et  abs- 
que caeremoniis.  Confessio 
etiam  sacrainentalis  semper  in 
tali  casu  est  exigenda. 

XVIII.  De  HS.  Eucliarintm 
Snevdinento. 

.70  Ante  S.  Eucharistiam  in 
tabcrnaculo  repositam  lampas 


446 


APPENDIX. 


diu  noctuque  luceat.  Pyxis 
velo  serico  albo,  vel  aureo  co- 
operiatur. 

00  Si  vero  ob  periculuni  sa- 
crilegii  S.  Sacramentum  in  al- 
tari  vel  etiam  in  ecclesia  tuto 
servari  non  possit,  prseparandus 
est  locus  decens  et  semotus,  ab 
episcopo  approbandus;  in  quo 
conservetur,  cum  lampade  sem- 
per accensa,  ut  in  Decreto  5o. 

12o  Quamvis,  ob  locorum  cir- 
cumstantias,  non  liceat  absque 
sacrilegii  et  scandali  periculo, 
Sanctissimum  Viaticum  aegrotis 
publice  et  solemniter  deferre,  et 
ideo  a S.  Sede  nobis  permissum 
jam  sit  sine  lumine  ac  occulte 
illud  portare,  nunquam  tamen 
non  advertere  sacerdos  debet, 
se  Deum  absconditum  sibi  ad- 
hserentem  habere,  et  secum  ad 
suorum  solatium  ferre.  Keve- 
renter  igitur,  imo  devote,  et  ve- 
luti  in  contemplatione  defixus, 
Sanctissimum  Sacramentum  in 
sacculo  decenter  vel  pretiose 
ornato,  ad  collum  appenso,  ad 
£Egroti  domum  deferat.  Et  cum 

EX  DECRETIS  CONCILIC 
Provincialis 

XIII.  Quando  diversa  turn 
Sanctorum,  turn  familiae  no- 
mina  in  baptismo  infantibus  tri- 
buuntur,  si  Sacerdos  censuerit 
expedire,  in  prima  interroga- 
tione  omnia  nomina  exprimat; 
in  sequentibus  tamen  formis  et 
precibus,  nomina  vulgo  dicta 
Christiana  tantum  repetat.  In 
libro  autem  baptismatum,  om- 
nia nomina  recenseantur. 

XV.  Meminerint  etiam  Mis- 
sionarii  Ritualc  Romanum,  et 
universalem  Ecclesise  consuetu- 
dinem  exigere  ut  aqua,  in  bap- 
tismo adhibita,  fuerit  benedicta 
in  eum  finem,  vel  Sabbato 


ssepe  miserrimse  sint  pauperum 
nostrorum  habitationes,  ita  ut 
vix  decore  administrari  in  iis 
possit  S.  Viaticum,  magnopere 
laudandum  usum  declaramus, 
et  omnibus  commendatum  vo- 
lumus,  deferendi  secum,  vel 
praemittendi,  capsulam  omnibus 
requisitis  instructam,  ad  decen- 
tem  sancti  sacramenti  adminis- 
trationem.  Quamprimum  fieri 
possit,  pyxis  post  communio- 
nem  infirmorum  ad  ecclesiam 
deferatur,  et  usque  ad  purificati- 
onem  in  Tabernaculo  reponatur. 

XX.  De  Sacramento  Extremes, 
JJnetionis. 

4o-Ad  custodiam  olei  infirmo- 
rum habeat  locum  decentem, 
clave  obseratum,  si  fieri  potest 
in  ecclesia,  vel  in  sacrario : aut 
etiam,  juxta  praescriptum  in 
Concilio  prov.  Mediolanensi  IV, 
“in  ipsa  domo,  loco  decent!  ac 
tuto.”  In  novis  ecclesiis  aedifi- 
candis,  paretur  fenestella  prope 
altare  majus,  cui  inscribatur 
Oleum  Infirmorum,,  cum  suo 
ostiolo  clave  munito. 

RUM  BALTIMOREXSIUM. 

sancto  Paschae,  vel  Sabbato 
Pentecostes,  vel  alio  saltern  tem- 
pore ante  baptism!  administra- 
tionem,  forma  in  ipso  Rituali 
praescripta.  Curandum  iis  id- 
circo,  ut  Pontes  baptismales, 
8ub  clavi,  in  unaquaque  Ecclesia, 
ubi  baptism!  sacramentum 
ordinarie  ministratur,  quampri- 
mum erigantur;  prope  quos, 
omnia  quae  ad  administrationem 
hujus  Sacramenti  pertinent, 
nitide  servqntur. 

XVI.  Ex  praeteritorum  tem- 
porum  difficultate,  invaluit  in 
liis  regionibus  consuetude  bap- 
tismum  privatis  in  domibus  ad- 
ministrandi.  Cum  igitur  magnae 


. SYNODAL  DECREES. 


447. 


gravitatis  sit  generalem  legem 
in  illis  regionibus  servandam 
statim  ferre,  cui  contraria  est 
consuetude;  etsi  censemus  cu- 
randum  esse,  quoad  fieri  potest, 
ut  hoc  Sacramentum  in  Ecclesia 
conferatur,  tamen  Episcoporum 
et  Missionariorum  judicio  relin- 
quimus,  ut  statuaut  quando  sint 
urgendi  Fideles  ut  infantes  ad 
Ecclesiam  deferant,  ut  baptis- 
mus  iis  conferatur. 

XIX.  Optant  Praesules  hujus 
Provinciaeutbenedictio  mulieris 
post  partum,  non  promiscue, 
atque  nulla  ratione  habita  puer- 
perae  dispositionis,  neque  extra 
Ecclesiam,  vel  locum  ubi  Sa- 
crum fit,  in  posterum  confera- 
tur. 

XXXII.  Quoniam  uniformitas 
etiam  in  rebus  minimis  maxime 
optanda  Ecclesiae  semper  visa 
est,  statuimus  Superpelliceum 
esse  deberemodestum,  decorum, 
et  sacris  functionibus  conveni- 
ens. Statuimus  etiam  ut  Bire- 
tum,  cum  Episcopis  singulis  vi- 
sum fuerit  morem  illud  ges- 
tandi  in  suas  Dioeceses  inducere, 
Romano  Bireto  sit  conforme. 

[The  decrees  XVI,  XIX, 
and  XXXII,  had  been 
framed  somewhat  difi'erently, 
but  were  altered  in  accord- 
ance with  the  Instructio  circa 
dccrcta  a Sj/nodo  Provinciali 
Jialtiniorcnsi  edita,  by  the 
Sacred  Congregation  of  the 
Propaganda,  which,  iu  refer- 
ence to  those  decrees  in  their 
first  form,  has  the  following  : 

In  di recto  deciino  sexto  statui- 
tur:  In  opyidh  fdti  EcrXenin 
e.Hra  earn  BaptiHinus  unn  con- 


feratur. S.  Congregatio  intel- 
ligens  cujus  gravitatis  sit  gene- 
ralem legem  in  regionibus  illis 
servandam  statim  ferre,  cui  con- 
traria est  consuetude ; prse 
oculis  habens  domiciliorum 
magnam  distantiam  ab  Eccle- 
sia, etiam  in  oppidis  ubi  Eccle- 
sia est,  Episcopis  commendat 
•■Decretum,  de  quo  sermo  est,  in 
hunc  modum  immutare,  ut  ap- 
parent, habita  ratione  magni 
spatii  quo  ssepe  Ecclesia  distare 
solet  a locis  ubi  incolarum  do- 
micilia  sunt,  licere  posse  Baptis- 
mum  extra  Ecclesiam  conferre ; 
curandum  tamen  esse,  quoad 
fieri  potest,  ut  hoc  Sacramentum 
in  Ecclesia  conferatur ; Episco- 
porum denique  et  Missionario- 
rum prudentiae  relinquendum 
esse  ut  statuant  quando  sint  ur- 
gendi fideles,  ut  infantes  ad  Ec- 
clesiam deferant,  ut  baptismus 
eis  conferatur. 

In  decimo  nono  Synodi  De- 
creto,  in  quo  statuitur  puerpe- 
ram  in  Ecclesia  benedicendam 
esse,  vel  in  locis  ubi  Sacrum  fit, 
adhiberi  tantum  debent  verba 
ejusmodi,  quae  insinuationem 
contineant,  et  Episcopos  ita  op- 
tare  ostendant:  namvalde  peri- 
culosum  est  contrarium  morem 
generali  lege  repente  mutare. 
Praeterea,  Rituale  Roman  um  non 
praescribit  ejusmodi  benedictio- 
nem  in  Ecclesia  fieri ; multoque 
minus  vetatbenedictionem  hanc 
iis  puerperis  conferri,  quae  Pas- 
chale  praeceptum  non  impleve- 
rint,  vel  Sacramentalem  confes- 
sionem  paulo  ante  non  fecerint, 
prout  in  memorato  decimo  nono 
Baltimorcnsi  Decreto  contine- 
tur. 

In  Decreto  trigesimo  sccundo, 
in  quo  agitur  cle  forma  Super- 


Vicl.  infra,  Cone.  Plcn,  Ilaltimorcn.  IT"  Dccrcta,  n.  G23  et  ii.  237. 


448 


APPENDIX. 


pellicei  adhibendi  a Clericis, 
videtiir  satis  esse  affirmare  Sa- 
perpelliceum  esse  dehere  modes- 
tum^  decorum^  et  sacris  fumtio- 
nibus  conveniens.  In  eo  Decreto 
describitur  qusedam  superpelli- 
cei  forma,  et  dicitur  earn  esse  in 
S.  iTomana  Ecclesia  usitatani; 
affirmari  tamen  non  potest  earn 
solain  snperpellicei  formani  in 
Urbe  Roma  usitatam  esse.] 

CoNCIL.  Baltimoren,,  Prov. 
II  Deer.  VII.  Revmis.  Epis- 
copis  S.  Ludovici  et  Bostoniensi 
munus  a Patribus  demandatum 
est  concinnandi,  et  hujus  Con- 
cilii  nomine  et  auctoritate,  in 
lucem  edendi  Ritualis  Romani 
accuratam  editionem,  necnon 
ejusdem  breve  exemplar  in 
usum  Missionariorum  ; atque 
utrisque  editionibus,  in  modum 
appendicis,  adjungendi  modifi- 
cationes  hucusque  a*  S.  Sede 
concessas,  ima  cum  versione, 
vernacula  lingua,  eorum  quae 
prsedictis  Praesulibus  vertenda 
esse  visa  fueriut. 

CoNciL.  Baltimoren.,  Prov. 
IIP  Deer.  Y.  Placuit  ut  Rituale 
edatur  Romano  conforme.  ad- 
jectis  in  appendice  quae  ad  aedi 
ficationem  Fidelium  conducere 
visa  fuerint,  quod  Baltimori 
edatur,  auctoritate  Illmi.  et  Rev- 
mi.  Archiepiscopi,  et  ubique 
per  Feederatas  Provincias  serve- 
tur.  Ne  autem  peculiares  ritus 
cuj usque  arbitrio  inducantur, 
districte  vetamus  ne  Sacerdotes 
a forma  sibi  in  rituali  praescrip- 
ta,  consuetudinis  obtentu  vel 
alio  quocumque  praetextu,  dis- 
cedant. 

CoNciL.  Baltimoren.,  Prov. 
IV*’  In  quinta  Congregatione 
privata.  Primo  Concilio  Balti- 


morensi  inliaerentes  censuerunt 
patres,  in  Ritualis  editione,  in- 
terrogationum  et  precum  qua- 
rumdam,  Archiepiscopi  judicio, 
versionem  lingua  vernacula,  ad 
paginae  calcem  inserendam,  ut 
adhiberi  possit  quandocumque 
videatur  expedire  in  Fidelium 
aedificationem,  latina  formula 
precum  nunquam  omissa. 

CoNCiL.  Baltimoren.,  Prov. 
V*’  Deer.  VIII.  Patres  unanimi 
voce  probarunt  Rituale  Roma- 
nuin  editum  auctoritate  Concili- 
orum  Provincialium  secundi  et 
quarti,  curante  Episcopo  S.  Lu- 
dovici, sed  permiserunt  ut 
Appendix  fieret  amplior,  pre- 
cibus  quibusdam  vernacula  lin- 
gua redditis,  judicio  Archiepis- 
copi, prout  in  Concilio  quarto 
decretura  est.  Districte  tamen 
praeceperunt  Sacerdotibus  om- 
nibus latinam  formam  precum 
nunquam  omittere. 

CONCIL.  BALTIMOREN. 
PLENARH  DECRETA. 

ir.  Quae  in  Septem  Conciliis 
Baltimorensibus  decreta  sunt, 
ad  omnes  dioeceses  Foederato- 
rum  Statuum,  et  regionum  om- 
nium generali  Oubernio  subdi- 
tarum,  extendi  statuimus,  eaque 
ubique  vim  obtinere. 

III.  Rituale  Romanum,  jam 
adoptatum  a Concilio  primo 
Baltimorensi,  accurate  servan- 
dum  in  sacris  muneribus  pera- 
gendis  ubique  in  dioecesibus 
Statuum.  Foederatorum  decer- 
nimus,  vetantes  districte  ne 
consuetudines  ritusve  a Ro- 
manis alieni  introducantur.  Ri- 
tus Ecclesiasticos  nolumus  ad- 
hiberi in  sepultura  fidelium, 
quandocumque  eorum  corpora 
str-peliuntur  in  coemeteriis  secta- 
riim;  vel  etiam  in  coemeteriis 


SYNODAL  DECREES. 


449 


profanis,  quando  adsunt  ccEme- 
teria  catholica. 

XXIII.  Quoniam  gravissimae 
Rationes  a Patribus  Concilii 
primi  Baltimorensis  Provinci- 
alis,  A.  S.  1829,  allatae,  dum  a 
SSmo.  Patre  peterent  ut  pro 
baptizandis  adultis  ea  in  hisce 
Provinciis  uti  liceret  forma  quae 
in  Rituali  Romano  pro  baptis- 
mate  parvulorum  invenitur,  ad- 
huc  vigent,  immo  in  dies  gra- 
viores  evasurae  videntur;  sta- 
tuunt  Patres  S.  Sedi  supplican- 
dum  esse,  ut  privilegiuui  tunc 
ad  viginti  annos  juxta  Patrum 
preces  concessum,  nunc  perpe- 
tuum  fiat,  vel  saltern  ad  viginti 
annos  iterum  concedatur. 

Decretum  quo  prorogatur  facul- 
tas  adultos  eadem  ac  parvulos 
forma  'baptizandi. 

Archiepiscopi  et  Episcopi 
Plcnarii  Concilii  Baltimorensis 
SSinum.  Dnum.  Nostrum  Pium 
PP.  IX.  obsecrandum  censue- 
runt  ut,  permanentibus  adhuc 
causis  ob  quas  sa.  me.  decessor 
ejus  Pius  PP.  VIII.,  decretum 
S.  Congregationis  de  Propag. 
Fide  approbans  die  2G  Septem- 
bris  anni  1830,  annuit  ut  in 
baptismate  adultorum  is  brevior 
caeremoniarum  ordo  adhiberi 
ad  viginti  annos  posset,  qui  in 
Rituali  Romano  ad  baptizandos 
pueros  praescribitur,  indulturn 
hujusmodi  rursus  prorogare 
dignaretur.  Precibus  istis 
relatis  ab  Emo.  ac  Revmo.  D. 
Rapiia?:le  Cardinali  Founari 
in  generali  S.  Congregationis 
conventu  habito  die  30  Augusti, 
1852,  Emi.  Patres  ceusucrunt 


supplicandum  SSmo.  proindulti 
prorogatione  ad  quinquennium, 
atque  ita  ut  interim  Episcopi 
paulatim  ad  observantiam  ritus 
descripti  pro  adultorum  baptis- 
mate in  Rituali  Romano  acce- 
dere  satagant. 

Hanc  vero  S.  Congregationis 
sententiam  SSmo.  Dno.  Nostro 
Pro  PP.  IX.  ab  infrascripto 
Secretario  relatam  in  Audientia 
diei  5 Septembris,  Sancitas  Sua 
benigne  in  omnibus  probavit, 
ratamque  liabuit,  contrariis  qui- 
buscumque  baud  obstantibus.i 
Datum  Romae,  ex  JEdibus 
dictae  S.  C.  de  Propag.  Fide, 
die  26  Septembris,  1852. 

J.  Ph.  H.  Card.  Fransoni, 
Prof. 

Al.  Barnardo,  a Secretis. 


CONCIL.  PLENARII  BAL- 
TI.AIOREN.  Ildi  DECRETA. 

236.  De  more,  qui  olim  in  hac 
regione  invaluerat,  neque  adhuc 
Omni  ex  parte  sublatus  est, 
Baptismum  in  privatis  domibus 
conferendi,  haec  in  supra  com- 
memorato  Baltimorensi  Concilio 
habentur : 

“Ex  praeteritorum,  etc.  . . . 
ut  supra,”  n.  XVI.  Prov.  I^i. 

237.  Verum,  rebus  plerisque 
in  locis  in  melius  mutatis,  prie- 
cipimus  ne  unquam  Sacerdotes 
extra  ecclesiam  hoc  Sacramen- 
tum  conferre  audeant,  praeter 
mortis  imminentem  casum, 
in  urbibus  unam  aut  plures 
e«clesias  liabentibus.  Qui  ruri 
degunt,aut  in  pagis  et  oj)pidulis 
ubi  nulla  est  ecclesia,  infantes 
ad  ecclesiam  propimpiiorem  vel 


* From  this  answer  we  itiferred,  as  stated  n.  459,  that  tlie  indult  was 
not  renewed  since  1857.  It  was,  liowevi^r,  renewed,  at  le;ist  for  several 
of  the  American  dioceses,  as  appears  from  a decree  of  the  Second  Council 
of  Baltimore,  n.  243,  given  below. 


450 


APPENDIX. 


statioaem,  in  qua  Sacrum  fieri 
solet,  baptizandos  adducant. 
Quod  si  ob  aeris  inteniperiem, 
itineris  diflicultatem,  parentum 
inopiam,  vel  alias  graves  causas 
hoc  fieri  nequeat,  tunc  missio- 
narii  prildentiae  et  conscientiae 
relinquimus,  ut  eos  domi  cum 
omnibus  Ecclesiae  caeremoniis 
baptizet. 

238.  Quum  Baptismus  priva- 
tus,  ob  mortis  periculum,  domi 
conferendus  est,  Sacerdos,  stola 
alba  indutus,  omissis  omnibus 
ante  Baptismum  dicendis  vel 
agendis,  “ Catechumenum  statim 
trina  vel  etiam  una  aquae  infu- 
sione  rite  baptizet ; postea  vero 
si  tempus  adhuc  suppetat,  et 
Chrisma  secum  habeat,  liniat 
eum  in  vertice,  et  linteolum 
candidum  imponat,  candelam- 
que  accensam  ei  porrigat,  sicut 
in  Ordine  baptizandi  traditur. 

242.  In  conversis  ab  haeresi 
ad  fidem  excipiendis,  volumus 
ut  adamussim  servetur  modus 
ille  qui  in  Forma  a Sacr.  Congr. 
S.  Ofiicii  die  20  Julii,  1859, 
tradita  habetur,  et  jam  in  qui- 
busdam  libris  ritualibus  typis 
impressus  invenitur.  Hanc,  ut 
neminem  lateat,  in  Appendi- 
cem  referendam  curabimus. 
Ibi  enim  explicite  declaratur, 
quando  Baptismus  absolute, 
quando  sub  conditione,  quando 
denique  nullo  modo  sit  iteran- 
dus.2 

243.  Concilii  Baltimorensis 
Plenarii  primi  vestigiis  inhae- 


rentes  censuerunt  Patres  sup- 
plicandum  esse  S.  Sedi  ut  pri- 
vilegium  olim  quibusdam  hujus 
regionis  Dioecesibus  ad  annum 
usque  1870  concessum,  quo 
liceat  pro  adultis  baptizandis 
formulam  breviorem  pro  par- 
vulis  constitutam  adhibere, 
Summus  Pontifex  ad  decern 
vel  viginti  annos  omnibus  ex- 
tendere  dignaretur.3 

244.  Sanctae  Sedi  supplican- 
dum  pariter  censemus,  uti  apud 
nos  morem  inducere  liceat,  qui 
apud  Anglos  viget  et  a Romano 
Pontifice  probatus  fuit,  bap- 
tizandi scilicet  privatim,  cum 
aqua  tantum  lustrali,  et  absque 
caeremoniis,  adultos  ab  haeresi 
ad  Ecclesiam  converses,  de  quo- 
rum baptismate  prud enter  du- 
bitatur.'* 


^ Formula  breris  conJidendcR 
aqum  Baptismalis^  proescripta  a 
Goncilio  Baltimorensi  Prorinciali 
primo^  et  a Pio  Papa  VIII.  ap- 
probata.,  ad  usum  Missioriariorum 
Amerim  Septentrionalis. 

BENEDICTIO  FONTIS, 

SEU  AQU^  BAPTISMALIS. 

Exorcizo  te,  creatura  aquae, 
in  nomine  Dei  Patris  omnipo- 
tentis  »ii,  et  in  nomine  Jesu 
Cliristi  ifi  Filii  ejus  Domini 
nostri,  et  in  virtute  Spiritus 
>i«  Sancti.  Exorcizo  te,  omnis 
virtus  adversarii  diaboli ; ut 


^ Verba  sunt  Constitutionis  a Sacra  Rit.  Cong,  probatae,  et  in  Phila- 
delphiensi  Synodo  sexta  nuper  promulgatae. 

2 Vid.  infra.  Modus  excipiendi,  etc. 

^ Ad  liaiic  supplicationem  S.  C.  respondit : “ Porro  S.  Cong,  censuit 
Episcopos  recurrere  debere  expleto  tempore  postremae  concessionis.'’ 

Quoad  hoc  postulatum  S.  Cong,  censuit  respbndendum  : pro  nunc 
non  expedire.^' 

^ Taken  from  the  Ritual  published  for  the  use  of  the  American  clergy,, 
Baitimori,  1860. 


SYNODAL  DECREES. 


451 


omnis  pliantasia  eradicetur,  ac 
effugetur  ab  hac  creatura  aquae 
et  fiat  fons  aquae  salientis  in 
vitaui  aeternam,  ut  qui  ex  ea 
baptizati  fuerint,  fiant  tern- 
plum  Dei  vivi.  et  Spiritus 
Sanctus  habitet  in  eis  in  remis- 
sionem  peccatorum : in  nomine 
Domini  nostri  Jesu  Christi,  qui 
venturus  est  judicare  vivos  et 
mortuos,  et  saeculum  per  ignem. 
R.  Amen. 

OBEMUS. 

Domine  sancte,  Pacer  omni- 
potens,  aeterne  Deus,  aquarum 
spiritual]  um  sanctificator  te 
suppliciter  deprecamur  ut  hoc 
ministerium  liumilitatis  nostrae 
respicere  digneris,  et  super  has 
aquas,  abluendis  et  vivificandis. 
hominibus  praeparatas,  Ange- 
lum  sanctitatis  emittas,  ut  pec- 
catis  prioris  vitae  ablutis,  rea- 
tuque  deterso,  purum  sacrato 
Spiritui  habitaculum  regenera- 
tioniUus  procuret.  Per  Chris- 
tum Dominum  nostrum.  R. 
Amen. 

Infundat  d-einceps  Sanctum 
Oleum  in  aquam^  in  modum 
crucis^  dicens  : 

Conjunctio  olei  unctionis,  et 
aquae  baptismatis,  sanctificetur 
et  fmcundetur.  In  nomine  Pa- 
tris  •!«,  et  Filii  4*,  et  Spiritus  ^ 
Sancti.  R.  Amen. 

Deinde  Chrisma  aquae  infun- 
dat^  in  modum  eriu.vt  et  dicat : 

Conjunctio  Chrismatis  sanc- 
tificationis,  et  Olei- unctionis,  et 
aquae  l^aptismatis,  sanctificetur 
et  foecundetur.  In  nomine  Pa- 
tris  ifi,  et  Filii  »i«,  et  Spiritus 
Sancti.  R.  Amen. 

Denique  dicat  henedicens  ip- 
sam  aquam : 

^ Taken  from  the  Ritual  publis 
clergy,  Baltimori,  1860. 


Sanctificetur  et  foecundetur, 
Fons  iste,  et  ex  eo  renascentes. 
In  nomine  Patris  iji,  et  Filii  ifi, 
et  Spiritus  Sancti.  R.  Amen. 

1 Modus  excipiendi  professio- 
nem  fidei  GathoUcce  a Neo-con- 
versis  juxta  formam  a S.  Con- 
gregatione  S.  Officii^  die  20 
Julii^  1859,  proescriptum. 

In  conversione  haereticorum 
inquirendum  est  primo  de  vali- 
ditate  baptismi  in  haeresi  sus- 
cepti.  Institute  igitur  diligenti 
examine,  si  compertum  fuerit, 
aut  nullum,  aut  nulliter  colla- 
tum  fuisse,  Ijaptizandi  erunt  ab- 
solute. Si  autem,  investiga- 
tione  peracta,  adhuc  probabile 
dubium  de  baptismi  validitate 
supersit,  tunc  sub  conditione 
iteratur,  juxta  ordinem  bap- 
tismi Adultorum.  Demum,  si 
constiterit  validum  fuisse,  re- 
cipiendi  erunt  tantummodo  ad 
abjurationem,  seu  professionem 
fidei.  Triplex  igitur  in  concili- 
andis  haereticis  distinguitur 
procedendi  methodus : 

I.  Si  baptismus  absolute 
conferatur  nulla  sequitur  abju- 
ratio,  nec  absolutio,  eo  quod 
omnia  abluit  sacramentum  re- 
generationis. 

II.  Si  baptismus  sit  sub  con- 
ditione iterandus,  hoc  ordino 
procedendum  erit:  1«  Abjura- 
tio,  seu  fidei  professio ; Hap- 
tismus  conditionalis;  3o  Con- 
fessio  sacramentalis  cum  abso- 
lutione  conditionata. 

III.  Quando  denique  validum 
judicatum  fuerit  baptisma,  sola 
recipitur  abjuratio,  seu  fidei 
professio,  quam  absolutio  a cen- 
suris  sequitur.  Si  tamen  non- 
nunquam  ejusmodi  Neo-con- 

lied  for  the  use  of  the  Amerioan 


452 


APPENDIX. 


versus  valde  desideret  ut  ritus 
in  ejus  baptismo  olim  omissi, 
hac  occasione  suppleantur,  Sa- 
cerdos  huic  pio  ejus  voto  morem 
gerere  utique  liberum  habet. 


Debebit  tamen  in  tali  casu  ad- 
hibere  ordinem  baptism!  Adul- 
torum,  et  mutare  mutanda  ob 
baptismum  jam  valide  suscep- 
tum. 


The  authors  who  liave  written  ex  professo  on  the  rubrics  of 
the  Ritual  are  few  in  number,  compared  with  those  who  have 
written  on  the  rubrics  of  the  Missal  and  Breviary.  But  the 
rubrics  of  the  Ritual  and  those  of  the  Missal  sometimes  regard 
the  same  matter,  e.  g.^  the  administration  of  the  Eucharist,  and 
then  the  same  commentary  to  a great  extent  serves  for  both. 
Besides,  many  of  the  important  questions  involved  are  treated 
by  the  theologians  generally  (Vid.  introduction^  n.  9-10,  93). 


The  first  complete  commen- 
tary on  the  rubrics  of  the  Ritual, 
and  still  one  of  the  best,  is  that 
of  Baruflaldi,  “ Rituale  Ro- 
manam  Commentaria^  Auctore 
Hieronymo  Barufpaldo,  Fer- 
rariensi,  Sacr®  Inquisitionis 
Consultore,  et  insignis  Collegi- 
at80  Centensis  Archipresbytero  ” 
(1  vol.  4to,  Venetiis,  1792). 

Baruffaldi  has  done  for  the 
Ritual  what  Gavantus  had  pre- 
viously done  for  the  Missal.  He 
gives  the  entire  text  of  the  ru- 
bric divided  into  “ Titles,”  and 
subdivided  into  sections,  under 
which  he  gives  his  commentary. 
This  is,  undoubtedly,  the  most 
satisfactory  plan  for  a work  of 
the  kind.  The  advantage  to  the 
reader  of  having  under  his  eye 
the  words  of  the  rubric,  more 
than  compensates  for  the  in- 
creased size  of  the  book.  On 
questions  connected  with  the 
rubrics  of  the  Ritual,  even  to 
the  present  day,  no  author  is 
referred  to  more  frequently,  or 
with  greater  respect,  by  the 
consultors  of  the  Sacred  Con- 
gregation, than  Baruffaldi. 


Catalan!,  also,  wrote  a com- 
plete commentary  on  the  Ritual. 
He  follows  the  general  plan  of 
Baruffaldi,  but  attends  less  to 
the  manner  of  performing  the 
ceremonies,  than  to  their 
symbolical  meaning,  origin, 
and  history.  The  title  <of  his 
work  explains  the  object  which 
the  author  proposed  to  himself : 
Rituale  Romanum^  Benedicti 
Papce  XIV  jussu  editum  et  auc- 
tum^  perpetuis  Commentariis  ex- 
• ornatum  ac  in  duos  Tomos  divi- 
sum,  quibus  mtus  ac  nova  Sacro- 
rum  Rituum  Disciplina  Sancto- 
rum Patrum  ac  insignium  Ri- 
tualium  Testimoniis,  Rovnanorum 
Pontificum  et  Gondliorum  Decre- 
tis,  Sacrarum  S.  R.  E.  ' Cardi- 
nalium  Gongregatwnum  Responsis^ 
ac  variarum  Ecclesiarum  Praxi 
recensetur  atque  explicatur.  Eidem 
SSmo.  Patri  dicatum.  Auctore 
JosEPHO  Catalano,  presbytero 
Oratorii  S.  Hieronymi  Chari- 
tatis  ” (2  vols.  folio,  Patavii, 
1770).  He  wrote  also  a com- 
mentary on  the  Roman  Pontifi- 
cal, to  which  we  rqfer  in  one  or 
two  places. 


SYNODAL  DECREES. 


453 


“R.  P.  JOANNIS  MiCH>3ELIS 
Cavalieei,  Bergomatis,  Ord. 
Eremit.  Sti.  Augustini  Cong. 
Observ.  Lomb.  S.  Theologise 
lectoris  emeriti  Opera  omnia 
liturgica  seu  Commentaria  in 
authentica  Sac.  Hit.  Cong.  De- 
cft'eta.,  ad  Romanum  prmertim 
Breviarium.,  Missale  et  Rituale 
quomodolihet  attinerdia  Quinque 
Tomis  comprehensa.'"  (5  vols. 
folio,  Augustse  Vindelicorum, 
1764.) 

The  liturgical  works  of 
Cavalieri,  though  professedly 
only  commentaries  on  the 
decrees  of  the  S.  C.  R.,  contain 
a commentary  on  a good  part 
of  the  rubrics  of  the  Ritual, 
which  are  cited  and  explained 
under  the  decrees  that  regard 
the  same  matter.  He  not 
only  explains  the  ceremonies, 
but  enters,  sometimes  at 
considerable  length,  into  the 
questions  of  theology  and 
canon  law  that  arise  out  of 
the  rubrics.  He  is  highly 
esteemed  for  his  learning 
and  accuracy,  and  is  cited 
as  a standard  authority  by 
subsequent  writers,  especially 
by  Gardellini. 

‘ ‘ Acta  Ecclesiee  Mediolancnsis 
a Sancto  Carolo,  Cardinal!  S. 
Praxedis  Archiep.  Mediolanen. 
condita''^  (2  vols.  folio,  Lugduni, 
1683).  This  great  work  by 
St.  Charles  Borromeo,  called 
by  Barulfaldi  “vere  aureum 
opus”  (Tit.  X.  n.  45),  has 
been  always  regirded  as  of 
the  highest  autliority  on  the 
ceremonies  of  the  Ritual.  In 
fact,  most  of  the  rubrics  of  the 
present  Roman  Ritual  are  taken 
from  it. 

'•'‘Be  antiquu  EccleaioB  Ritihus, 


Lnbri  Tres.,  ex  mriis  insigniorum 
Ecclesiarum  Pontijicalibus^  Sacra- 
mentariis.,  Missalibus.,  Bre'ciariis^ 
Ritualibus  hive  Manualibus., 
Ordinariis  seu  Consuetudinariis., 
cum  manuscriptis  turn  editis ; ex 
diversis  Conciliorum  Becretis., 
Episcoporum  Statutis,  aliisque 
probatis  Auctoribus  permuUis^ 
collecti  atque  exomati  a R.  P. 
Edmundo  Martene,  presbytero 
et  monacho  Benedictino  e 
Congreg.  S.  Mauri  ” (4  vols.  in 
folio,  Venetiis,  1783.)  This 
work  is  looked  on  by  all  as  the 
great  authority  on  the  history 
and  antiquity  of  ecclesiastical 
ceremonies,  and  their  variety 
in  different  parts  of  the 
Church.  Nearly  all  that 
Catalan!  has  on  these  subjects 
in  his  commentary,  is  taken 
from  Martene. 

“ Catechismus  ex  decreto  SS. 
CoNCiLii  Tridentini,  ad  Paro- 
clios  Pii  V.  Pont.  Max.  jussu 
editus.  Translated  into  English 
and  published  with  the  original 
Latin  text  by  J.  Bonovan^  B.BP 
(2  vols.  8vo,  Rome,  1839.) 
The  Catechism  of  the  Council 
of  Trent  supplies,  in  many 
instances,  the  best  explanation 
of  the  text  of  the  rubric,  while 
its  autliority  is  not  much  less 
than  that  of  the  rubric  itself 
(vid.  n.  132). 

Many  important  questions 
regarding  the  administration 
of  the  sacraments  are  treated 
by  Benedict  XIV, 

Synodo  BUxcesana  Libri  Trede- 
cim"  (given  in  extenso  in  vol. 
25th  of  the  “ Thenlogice  Cursus 
Completus.^''''  Parisiis,  1840). 
References  are  made  also  to  his 
“7>e>SW.  Missae  Sacrijicio''  and 
Festis  ” (the  former  in  vol. 


454 


APPENDIX. 


23d,  the  latter  in  vol.  26th 
of  the  Cursus'^),  his  ^^Insti- 
tutiones^'  (being  vol.  10th, 

Lamhertini  Opera^’’^  Typo- 
graphia  Bassanensi,  1767),  and 
iiis  Bullarium'''  (Venetiis, 
1778). 

The  Ritual  of  Toulon  may 
be  looked  on  as  a kind  of 
commentary  on  the  Roman 
Ritual.  The  parts  of  it  that 
regard  Baptism  and  Extreme 
Unction,  are  given  in  the 

Dktionnaire  des  Ceremonies  et 
des  Rites  Saeres  ” (3  vols.  imp. 
8vo,  Migne,  Paris,  1846).  It 
is  often  found  to  touch  on 
minute  details  that  others  do 
not  notice. 

Amongst  modern  works  the 
‘ ‘ S(ier(B  Liturgioe  Praxis  juxta 
Ritum  Romanum^  in  Missce 
celebratione^  Officii  recitatione  et 
Sacramentorum  administratwne 
servanda^  cura  P.  J.  B.  De 
Herdt,  Archidicecesis  Mechli- 
nensis  presbyteri  ” (Editio 
tertia,  3 vols.  8vo.  Lovanii, 
1855),  contains  a pretty  full 
explanation  of  the  rubrics  of 
the  Ritual.  It  embodies  nearly 
all  the  text,  and  gives  minute 
instructions  on  the  manner  of 
performing  the  ceremonies. 
The  work  is  in  high  repute 
for  its  clearness  and  general 
accuracy. 

The  ‘ ‘ Gours  Ahrege  de 
Liturgie  Pratique^  comprenant 
Vexplication  du  Missel^  du 
Brevigire^  et  du  Rituel^  d Vusage 
des  Eglises  qui  suivent  le  Rite 
Romain.par  M.  L’Abbe  Falise  ” 
(seconde  Edition,  1 vol. 
8vo,  Paris,  1855),  has  a brief, 
but  clear  and  comprehensive 
commentary  on  the  rubrics  of 


the  Ritual.  It  often  gives,  in  a 
single  sentence,  the  various 
opinions  that  are  held,  as  well 
as  the  practical  decision,  on  a 
disputed  question. 

The  ‘ ‘ Modo  Pratico  di  ^ assis- 
tere  a’  Moribondi^  di  dirigerli  nel 
fare  il  testamento^  di  amminis- 
trare  loro  i Sacrament^  e diaiu- 
tare  a l)en  morire  i giustiziati^ 
diretto  a*  Rev.  ParrocM  ed  a’ 
Sacerdoti^  dal  P.  M.  Antonio 
Brandimarte,  Min.  Conv.  e 
Parroco  Romano  ” (1  vol.  12mo, 
Roma,  1818),  contains  impor- 
tant instructions  on  the  admin- 
istration of  the  Viaticum  and 
Extreme  Unction,  and  is  of 
great  value  as  an  evidence  of 
the  actual  practice  in  the  city 
of  Rome. 

The  “Melanges  Theolo- 
giques,  par  une  Soci^te 
d’Ecclgsiastiques  ” (Nouvelle 
Edition  revue  et  corrigee,  6 
vols.  8vo,  Paris,  Tournay,  1859)  ; 
the  “Revue  Theologique 
faisant  suite  aux  Melanges  Theo- 
logiques  par  une  Societe  de 
Pi  gtres  Beiges  et  Fran9ais  ” 
(Paris,  1856  et  seq.);  the 
‘ ‘ Analecta  Juris  Pontificii  ” 
(Rome,  1855  et  seq.);  and  the 
“Acta  ex  iis  decerpta  qu^ 
APUD  Sanctam  Sedem  ger- 
untur”  (Romae,  1865  et 
seq.),  contain  a great  many 
important  decisions  and  val- 
uable dissertations  on  mat- 
ters appertaining  to  the  Rit- 
ual. The  “Acta  ex  ns 
DECERPTA,  &c.,”  gives  nearly 
all  the  decrees  of  the  Sacred 
Congregation  of  Rites  issued 
since  the  publication  of  the 
third  edition  of  Gardellini. 

On  questions  of  moral 


WORKS  CONSULTIlD. 


455 


theology,  St.  Liguori  is  by 
common  consent  the  great 
authority  (the  references  are  to 
the  edition  in  10  vo!s.,  small 
8 VO,  Mechlini^e,  1845).  Where 
he  speaks  clearly,  we  seldom 
refer  to  any  other.  But  on 
many  points  involved  in  the 
rubric,  he  is  either  silent,  or 
touches  but  slightly  and 
without  giving  any  decided 
opinion.  On  these  we  refer  to 
other  authors  well  known  to 
students  of  theology. 

On  many  of  the  rubrics 
that  regard  the  Eucharist, 
the  principal  authority  is 
the  “ Thesaurus  Sajyrorum 
Rituum,  Auctore  Rev.  Patre 
D.  Bartholom^o  O a van  to, 
Cong.  Cler.  Reg.  S.  Pauli,  S. 
R.  C.  Consultore,  etc.,  Gum 
novis  Observationibus  et  Additioni- 
bus  R.  P.  D.  Cajetani- 
Marije  Merati,  Cler.  Reg. 
ejusdem  S.  R.  C.  Consultoris  ” 
(4  vols.  4to,  Venetiis,  1823); 
but  recent  writers  on  the 
ceremonies  of  the  IMissal  are 
also  cited. 

For  the  fuller  and  more  sat- 
isfactory explanation  of  a few 
points,  we  have  had  occasion 
to  refer  to  the  works  of  some 
of  the  great  Scholastics;  and 
on  various  incidental  questions 
we  have  made  use  of  any  works 
witliin  our  reach,  that  seemed 
to  us  to  throw  light  on  the  j)ar- 
ticular  question  treated.  For 
the  satisfaction  of  the  reader, 
we  subjoin  the  titles  and 
editions  of  those,  which  (besides 
the  works  already  noticed) 
have  l)een  used  in  compiling 
the  volume. 

A Lapide.  Comment,  in  Sac. 
Script.  F'olio,  Lugduui  1090. 


Annals  of  the  Propagation  of 
the  Faith.  8vo.  Dublin. 

Baldeschi.  Esposizione  delle 
Sacre  Geremonie.^  etc.  3 vols. 
12mo,  Roma,  1857. 

Bauldry.  Manuale  Sacra- 
rum  Gmremoniarum.^  etc.  1 vol. 
4to,  Venetiis,  1745. 

Bellarmine.  Be  Gontro- 
versiis  adrersus  Hcereticos.  4 vols. 
folio,  Mediolani,  1721. 

Bill  u ART.  Cursus  Theolo- 
gice  juxta  mentem  B.  Thomm.  10 
vols.  8vo,  Parisiis,  1839. 

Bona.  Rerum  Liturgicarum., 
Libri  Buo.  1 vol.  4to,  Romge, 
1671. 

Bouix.  Be  Jure  Liturgico.  1 
vol.  8vo,  Atrebati,  1860.  Be 
Parocho.  1 vol.  8vo,  Parisiis, 
1855. 

Botjvier.  Institutiones  Theo. 
logicoB.  Editio  nova,  6 vols. 
12mo,  Parisiis,  1856.  Abrege 
d'’  Embry  ologie  in  Supplemento 
ad  Tract,  de  Matrim.  12mo, 
Parisiis,  1846.  Traite  des  In- 
dulgences. 10™®  edit.,  1 vol. 
12mo,  Paris,  1855. 

Bullarium  Romanum.  Edit. 
Car.  Coquelenes.  Roma,  1739 
et  seq. 

Cmremoniale  Episcoporum.  1 
vol.  8vo,  Romae,  1848. 

Cardenas.  Crisis  Theologica. 
Venetiis,  1694. 

Caron.  Les  Ccr6monies  de  la 
Messe  Basse.,  Appendice  au  Traite 
des  SS.  Mysteres  par  Collet. 
Paris  1848. 

CAURikuE.  Be  Matrimonio. 
2 vols.  8vo,  Parisiis,  f837.  Be 
Justitia  et  Jure.,  3 vols.  8vo, 
Lovanii,  1845. 

Ceremonial  des  fjveqnes  c/)m- 
mente  et  e.rplique  par  un  liiveque 
Snffragant  de  Qael>ec.  1 vol. 
8 VO,  Paris,  1856. 

CirAKDON.  llistoire  des  8a- 
crements,  in  Theologim  Gursu 


456 


APPENDIX. 


Completo.  Vol.  XX^o  Parisiis, 
1840. 

Clericati.  Decisiones  Sac- 
ramentales.  3 vols.  folio,  An- 
conae,  1757. 

Collections  on  Irish  Church 
History^  from  the  MSS.  of  the 
late  V.  Rev.  Laurence  F.  Re- 
NEHAN,  D.D.,  President  of 
Maynooth  College,  edited  by 
the  Rev.  Daniel  McCarthy. 
Vol.  1,  8vo,  Dublin,  1861. 

Collet.  Prcclect.  Theol.  IIo- 
norati  Tournely  Continuation  sire 
Tractatus  de  Universa  Theologia 
MoralL  8 vols.  4to,  Venetiis, 
1746-58.  Traite  des  Saints  Mys- 
Ures.  12me  edition,  1 vol.  8vo, 
Paris,  1848. 

Concilii  Tridentinin  Canones 
et  Decreta.  1 vol.  32mo, 
Parisiis,  1837._ 

Concilia  Prorincicdia  Baltimori 
halita  ah  anno  1829  ad  annum 
1849.  8vo,  Baltimori,  1851. 

Concilium  Plenarium  Totius 
Americoe  Septentrionalis  Fcederatoi 
Baltimori  habitum  anno  1852. 
8vo,  Baltimori,  1853. 

Concilii  Plenarii  Ealtimorensis 
IF^n  Ecclesia  Metropolitana 
Baltimorensin  A.D.  MB  CCC- 
LXVL  hahitiet  a Sede  Apostolica 
recog nitin  Acta  et  Decreta.  8vo, 
Baltimori,  1868. 

Concilii  Primi  Promncicdis 
Westmonasteriensis  hahiti  1852, 
apud  Oscott.  8vo,  ex  typis  J. 
P.  Migne,  1853. 

CoNiNCK.  De  Sacramentis  et 
Censuris.  Folio,  Rhotomagi, 
1630. 

Dalgairns.  The  Holy  Com- 
munion ^ its  Philosophy n Theology ^ 
and  Practice.  1 vol.  8 vo,  Dublin, 
1861. 

Debreyne.  Traite  Pratique 
d' Embryologie  Sacree  ou  Theo- 
logique.  12mo,  Bruxelles,  1853. 

Decreta  Authentica  Cong.  Sac. 


Bit.  ex  Actis  ejusdem  coUecta 
cura  et  studio  Aloisii  Gardel- 
LiNi.  4 vols.  4to,  Romae,  1856 
(vid.  n.  37,  38). 

Decreta  Authentica  Sac.  Pit. 
Cong,  alphabetico  ordine  dispo- 
sita,  cura  M.  Falise.  Edytio 
4ta,  1 vol.  8vo,  Parisiis,  1862 
(vid.  n.  37-39). 

Decreta  Authentica  Sacrce  Con- 
gregationis  Indulgentiis  saci’isque 
Beliquiis  prcepositm  accurate 
collecta  ab  Aloisio  Prinzivalli, 
Suffecto  ab  actis  ejusdem  Sac. 
Cong.  1 vol.  8vo,  Bruxellis, 
1862. 

Delahogue.  Tractatus  de 
Sacramentis  in  genere.  1 vol. 
12ino,  Dublinii,  1828. 

De  Lugo.  Opera  Omnia.  7 
vols.  folio.  Venetiis,  1718. 

Dens.  Theologia  ad  usum 
Seminariorum.  8 Vols.  8vo, 
Mecliliniae,  1830. 

Denzinger.  Enchiridion 
Symholorum  et  Dejinitionum  qum 
de  Rebus  Fidci  et  Morum  a Con- 
ciliis  CEcumenicis  et  * Summis 
Pontificibus  emanarunt.  1 vol. 
12mo,  Wirceburgi,  1865. 

Devoti.  Institutionem  Ca- 
nonicarum  Eibri  Quatuor.  2 
vols.  8vo,  Gandas,  1836. 

Drouin.  De  Sacramentis  in 
genere  in  Theologies  Cursu  Com- 
pleto. Vol.  XXmo,  Parisiis,  1840. 

Du  Cange.  Olossarium.,  med. 
et  inf.  Latinitedis.  10  vols.  folio, 
Parisiis,  1733-66. 
EYXOAOriON  TO  MEPA.  1 
vol.  royal  8vo,  EN  BENETIA^ 
1854. 

Estius.  Comment,  in  Epi- 
stolas.  8vo.,  Moguntiae,  1841. 

Ferraris.  Prompta  Biblio- 
theca. 8vols.  4to,  edit.  Migne. 
Parisiis,  1860. 

Fornici.  Institutiones  Litur- 
giccc  ad  usum  Seminarii  Romani. 
1 vol.  8vo,  Parisiis,  1859. 


WORKS  CONSULTED. 


457 


Goar.  EYXOAOriON  sive 
Rituale  Orcecorum  lllustratum. 

1 vol.  folio,  Lutetiae  Parisiorum, 
1647. 

Gousset.  Thmlogie  Morale. 
3rae  Edition,  2 vols.  8vo,  Brux- 
elles, 1846. 

Gury.  Compendium  Theolo- 
gim  Moralis.  12“a  editio,  2 
vols.  12mo,  Paris,  1861. 

Hook.  A Church  Dictionary^ 
6tli  edition.  1 vol.  8vo,  London, 
1852. 

Janssens.  Explanation  Ru- 
hricarum  Missalis  Romani.  2 
vols.  8vo,  Antverpiae,  1757. 

Kenrick.  Theologia  Dogma- 
tica.  3 vols.  8vo,  Mechliniae, 
1858. 

Labbe,  curante  Coleti.  Sacro- 
sancta  Concilia.  Venetiis,  1728- 
33. 

Lacroix.  Theologia  Moralis. 
3 vols.  folio,  Venetiis,  1753. 

Lingard.  History  and  Antiq- 
uities of  the  Anglo-Saxon  Church. 

2 vols.  8vo,  London,  1845. 
Mabillon.  De  Liturgia  Oal- 

licana  Lilrri  Tres.  4to,  1685. 

^Iacri.  Ilierolexicon  site  Sa- 
crum Dictionarium.  Venetiis, 
1735. 

Maskell.  Mojiumenta  Ritu- 
alia  EcclesuB  Anglican^,.  3 vols. 
8vo,  London,  1846. 

Manuel  des  Ceremonies  Ro- 
mnines.  Nouvelle  edition,  3 
vols.  12mo,  Paris,  1858. 

Memarude  Rituum  jussu  Be- 
uedicti  XIIL  edit,  in  Manuali 
Sacrarum  Cfcremoniarum.  1 vol. 
4to,  Dublinii,  1856. 

ISIelchior  Canus.  De  Ix)cis 
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Monita  ad  Missionarios  S. 
Cong.  De  Propaganda  Fide.  1 
vol.  12ino,  Koma,  1853. 

Murray.  Tractatus  de  Eccle- 


sia  Christi.  8vo,  Dublinii, 
1860. 

Paley.  Illustration  of  Bap- 
tismal Fonts.  1 vol.  8vo,  Lon- 
don, 1845. 

Palmer.  Origines  Liturgi- 
cce.  2 vols.  8vo,  London,  1845. 

Pasqualigi.  Theoria  et 
Praxis  in  qua  Jura.,  OUigationes 
et  Privilegia  eorum  qui  in 
Pexiculo  aut  Articulo  Mortis 
constituuntur.,  atque  alia  plura 
Duhia  ad  ut/rumque  Forum  per- 
tinentia  ex  Theologicis  principiis 
atque  sacxis  et  civilibus  Legihus 
hreviter  et  dilucide  explicantur. 
Opus  posthumum.  1 vol.  4to, 
Romae,  1672. 

Perrone.  Prcelectiones  Theo- 
logicce.  2 vols.  imp.  8vo,  Pa- 
risiis,  1842. 

Pontificale  Romanum.  Mech- 
liniae,  1845. 

Raccolta,  or  Collection  of  In- 
dulgenced  Prayers.  Authorized 
Translation.  16mo,  London, 
1859. 

Reiffenstuel.  Jus  Canoni- 
cum  Universum.  6 vols.  folio, 
Romae,  1831. 

Renaudot.  Liturgiarum 
Orientalium  Collectio.  2 vols. 
4to,Francofurti,  1847. 

Ritual — Ordo  administrandi 
Sacramenta  et  alia  quadam 
Officia  Ecclesiastica  rite  per agendi 
in  Missione  Anglicjina  ; ex  Ritu- 
ali  Romano  jussu  Pauli  V edito 
extractus,  nonmdlis  adjectis  ex 
Antkiuo  Rituali  Anglicano.  1.6mo, 
Derbia3,  1856. 

Excerjda  e.x  Rituali  Romano., 
pro  Administratione  Sacramen- 
torum  ad  commodiorem  Usum 
Missionariornju  in  Septentrionalis 
America>.  F(Vjler(d(P,  Provinciis. 
32mo,  Baltimori,  1860.  Vid.  n. 
i 297. 

I Epitome  Ritnalis  Romani  ad 
1 commodiorem  Usum  Clericorum 


458 


APPENDIX. 


Missionis  Scotiw.  32mo,  Glas- 
gow, 1859. 

Romsee.  Praxis  Celebrandi 
Missam^  etc.  Edit.  J.  H.  Haze. 

3 vols.  8vo,  Mechlinse  1854. 
Sancti  Thom^  Aquinatis, 

Summa  Theologica.  Edit.  Migne, 

4 vols.  imp.  8vo,  Parisiis,  1861. 
ScAViNi.  Theologia  Moralis 

JJniversa.  3 vols.  8vo,  Bruxellis, 
1847. 

SuAKEZ.  Opera  Omnia.  26 
vols.  imp.  8vo,  Parisiis,  1856- 

61. 

Sylvester.  Compendium 
TheologioB  Classieum.  Petropoli, 
1799. 

Tournely.  De  Baptismo  Qdit. 


in  Theologioe  Cursu  Completo. 
Vol.  XXImo,  Parisiis,  1840. 

Vavasseur.  Ceremonial  selon 
le  Bite  Bomain.  3“e  Edition,  2 
vols.  12mo,  Paris,  1865. 

Water  WORTH.  Canons  and 
Decrees  of  the  Council  of  Trent ^ 
translate.  1 vol.  8vo,  London, 
1848. 

Wheatly.  a Bational  Illus- 
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Prayer.  1 vol.  8vo,  London, 
1842. 

Wilkins.  Concilia  Magnm 
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folio,  Londini,  1737. 

Zaccaria.  Bibliotheca  Bi- 
tualis.  2 vols.  4to,  Romge,  1776. 


GENERAL  INDEX. 


THE  FIGURES  INDICATE  THE  MARGINAL  NUMBERS. 


Ablution — in  Baptism,  160; 
of  the  fingers  after  communion, 
694,  697-8 ; after  the  Viaticum, 
825-6. 

Absolution  — of  converts 
baptized  conditionally,  466 ; 
from  heresy,  467-8;  always  in 
practice  given  before  Extreme 
Unction,  851 ; given  repeatedly 
to  the  dying,  970  1. 

Adult — in  Baptism,  who  is 
to  be  regarded  as,  424. 

Apostolic  Benediction  with 
plenary  indulgence  “in  articulo 
mortis”  — faculty  of  giving, 
greatly  extended  by  Benedict 
XIV,  958-9;  may  be  given  to 
those  who  are  judged  fit  for 
Extreme  Unction — and  proba- 
bly also  to  one  in  danger  of 
death  from  violence,  etc.,  960; 
to  children  though  too  young 
to  receive  the  Viaticum,  961 ; 
can  be  given  only  once  in  the 
same  danger,  but  may  be  re- 
peated in  case  of  relapse  after 
partial  recovery,  962;  or  if  not 
yet  received  in  the  state  of 
grace,  963;  generally  given  im- 
mediately after  the  last  sacra- 
ments, 964;  bishops  usually  de- 
legate the  faculty  to  all  confess- 
ors, 965-6:  but  the  delegation 
should  be  distinctly  expressed, 
967 ; ceremonies  to  be  observed, 
968;  vestments,  969;  disposi- 
tions required,  especially  resig- 


nation to  God’s  will,  970-2; 
form  to  be  used,  974-5;  form 
in  urgent  necessity,  976-7; 
many  other  indulgences  may 
be  gained  by  the  sick,  978-9 ; 
and  should  be  suggested  to  them 
by  the  priest,  980. 

Attention — in  the  minister 
of  a sacrament,  136;  virtual, 
what  is  meant  by,  i&iW. 

Baptism — definition  of,  148; 
necessary  to  salvation,  149-50 ; 
“necessitate medii,”  151 ; want 
of,  supplied  only  by  perfect 
charity  or  martyrdom,  152;  no 
other  sacrament  can  be  received 
before,  153;  by  effusion,  immer- 
sion, aspersion,  175-8  ; of  infants, 
192-3 ; of  foetus  irf  case  of  abor- 
tion, 211-3;  of  foundlings,  214 ; 
of  children  whose  parents  are 
not  Catholics,  215 ; of  monsters, 
216-7;  ancient  discipline  re- 
garding time  of,  235  ; gradually 
abolished,  236 ; though  vestiges 
of  it  still  remain  in  the  cere- 
monies of  Easter  and  Pentecost, 
237;  place  of  administering, 
238-42;  may  be  conferred  on 
two  or  more  infants  together, 
359-61  ; with  many  of  the 
prayers  and  cerem-onics  applied 
to  all  in  common,  362-78;  how 
conferred  in  danger  of  death, 
379-82 ; on  a number  in  extreme 
necessity,  527. 

matter  of,  water  esseu- 


460 


INDEX. 


tial,  156-7 ; for  solemn  Baptism 
must  be  blessed,  158-9;  com- 
mon may  be  added,  but  in  less 
quantity,  160-1 ; what  if  frozen 
or  too  cold,  164-5;  poured  on 
the  head  should  fall  into  the 
sacrarium  or  into  a vessel  for 
the  purpose,  181-3;  manner  of 
pouring  on,  344-5 ; of  immers- 
ing in,  346,  522;  water  of  the 
font,  when  it  can  be  had,  should 
be  used  in  private  baptism, 
otherwise  common  water  may 
be  used,  383 ; can  be  blessed, 
generally  speaking,  only  in  the 
church,  384;  but  may,  in  some 
cases,  be  blessed  elsewhere,  390 ; 
short  form  of  blessing  used  in 
some  places,  391-5. 

Babtism— form  of,  what 
words  are  essential,  167 ; Amen 
not  part  of,  168:  form  used  by 
the  Apostles,  169;  in  Greek 
Church,  indicative  not  impera- 
tive, 172;  conditional,  when 
used,  173-4,  454;  pronounced 
while  the  matter  is  applied,  180. 

ceremonies  of  solemn, 

performed  only  in  the  church, 
194,  382;  sometimes  permitted 
in  private  houses,  195,  385;  in 
use  from  the  earliest  times,  295  ; 
some  peculiar  to  certain  prov- 
inces, 323,  358;  how  far  per- 
mitted in  private  houses  in  Ire- 
land, England,  and  America, 
386-9,  396-7;  all  that  follow 
Baptism  may  be  performed  any- 
where, 398;  if  omitted,  how 
and  where  supplied,  528-34. 

unctions  in,  should  some- 
times be  deferred  until  the  new 
oils  are  procured,  255-6 ; man- 
ner of  applying,  333-4;  antiq- 
uity of,  335  ; Greek  usage,  336 ; 
mystic  meaning  of,  337 ; oil  of, 
how  removed,  338. 

minister  of,  the  parish 

priest,  or  another  priest  with 
])is  leave,  184;  in  necessity  any 


one  who  can  apply  the  matter 
and  form,  but  a certain  order 
should  be  observed,  185;  con- 
tracts a relationship  even  when 
he  baptizes  in  necessity,  188; 
what  if  the  parent  ? 189-91 ; can 
he  act  at  the  same  time  as 
sponsor?  233. 

Baptism — order  of,  vesting, 
285-7 ; going  to  the  door  or 
porch,  288;  preliminary  ques- 
tions, 290;  how  the  infant  is 
held,  294;  interrogations,  pray- 
ers, etc.,  for  infants,  295-356 ; for 
adults,  specially  solemn,  435; 
priest  should,  if  he  can,  vest  in 
cope,  470 ; should  pray  for  some 
time  and  recite  certain  psalms 
at  the  altar,  474-5 ; after  which 
he  goes  to  the  porch,  477 ; and 
proceeds  with  the  ceremony  as 
directed,  478-527 ; vid.  Vatechu- 
men,  Font^  Sponsor^  etc. 

Baptists — do  not  baptize  in- 
fants; baptism  of  adults  by, 
sufficiently  doubtful  to  justify 
conditional  baptism  in  case  of 
conversion,  457. 

Baptistery — at  first  a build- 
ing apart  from  the  church,  but 
now  usually  a chapel  within, 
239;  should  be  railed  off  and 
suitably  adorned,  243 ; font  it- 
self so  called,  ibid. 

Berretta — or  priest’s  cap  in 
solemn  baptism,  287. 

Bishop — pastoral  duties  of, 
in  the  first  three  centuries,  100; 
ordinary  pastor  in  every  part  of 
his  diocese,  102;  baptism  of 
adults  reserved  to,  184,435;  how 
vested  and  attended  when  he 
baptizes,  535-43 ; in  giving 
Communion,  684-6. 

Blessed  Eucharist — dignity 
and  excellence  of,  574-5 ; how 
kept  during  the  persecutions, 
595-6;  present  discipline  re- 
garding place  of  keeping,  597-8 ; 
particles  should  be  reue^>'e4 


INDEX. 


461 


every  eight  days, 618-9 ; renewal 
should  not  be  deferred  beyond 
fifteen,  620 ; particles  to  be  con- 
secrated should  be  recently 
made,  621 ; should  be  round 
and  freed  from  loose  fragments, 
648;  how  administered  in  the 
first  ages,  677-9 ; how  at  pres- 
ent in  the  churches  of  the 
East,  680-2;  vid.  Communion^ 
Viaticum,  etc. 

Blessing  of  women  after 
childbirth — origin  and  antiq- 
uity of,  557-8;  not  of  obliga- 
tion, 559 ; to  whom  it  may  be 
refused,  560;  should  be  given 
only  in  the  church  except  in 
rare  cases,  561-2;  by  whom 
given,  563 ; how  long  after  the 
birth,  564;  child  need  not  be 
present,  565 ; ceremonies  ob- 
served in,  566-73. 

Blessing  “in  articulo  mor-’ 
tis,”  vid.  Apostolic  Benediction. 

Books — liturgical,  3,4;  nec- 
essary to  the  pastor,  146-7 ; 
for  registry  of  names,  284,  761. 

Burse — for  corporal,  how  and 
by  whom  carried,  661-2;  color, 
of,  664. 

CAESAREAN  ^ operation — obli- 
gation of  performing,  200-1 ; 
precautions  with  regard  to  the 
infant,  202;  should  be  per- 
formed by  a surgeon,  203;  is  a 
priest  bound  if  there  be  no  one 
else  ? ibid.;  instructions  re- 
garding, 204-5;  often  success- 
ful while  the  mother  is  living, 
207;  mother  may  be  bound  to 
submit  to,  208;  rare  in  these 
countries,  209;  operations  de- 
structive of  infant  unlawful,  210. 

Candles — in  the  ceremonies 
of  Baptism,  283,  354-5  ; blessing 
after  childbirth,  572;  Commun- 
ion, 660;  the  Viaticum,  792; 
Extreme  Unction,  904;  how 
supplied  in  houses  of  the  poor, 
905. 


Canopy — for  procession  of 
the  Blessed  Sacrament,  791. 

Catechism  of  the  Council  of 
Trent — authority  and  useful- 
ness of,  132;  specially  recom- 
mended for  instructions  on  the 
sacraments,  145. 

Catechumens — kept  outside 
the  church,  288 ; why  so  called, 
421;  grades  or  classes  of,  ibid.; 
probation  and  instruction  of, 
422-6;  intention,  427;  disposi- 
tions, 428 ; time  for  preparation, 
429 ; mysteries  necessary  to  be 
believed  by,  430-4;  time  of 
baptizing,  436-7 ; must  answer 
for  themselves,  438-40 ; recom- 
mended but  not  required  to  be 
fasting,  441 ; must  have  sorrow 
for  actual  sin,  442-7;  when 
called  “Electi,”  476;  position 
of,  at  the  door,  483,  502 ; posi- 
tion of,  at  the  font,  512-4. 

Chrism  — vertical  unction 
with,  how  introduced,  248; 
must  be  blessed  by  the  bishop 
even  in  the  Greek  Church,  249 ; 
how  applied  in  Baptism,  349; 
may  be  applied  outside  the 
church,  398. 

Clerks — in  the  administra- 
tion of  the  sacraments,  126; 
laics  acting  as,  may  wear  sou- 
tane and  surplice,  ibid.;  in- 
struction of,  127 ; females  can- 
not act  as,  128;  in  Baptism, 
285 ; in  Baptism  of  adults,  473- 
4;  in  blessing  the  font,  54G-7 ; 
in  blessing  after  childbirth, 
566 ; in  giving  Communion,  659, 
665;  in  Extreme  Unction,  910, 
926. 

Communion — administered  to 
infants  in  the  early  Church, 
and  to  the  present  day  in  the 
Greek  and  other  Oriental 
Churches,  417-8;  but  not  for 
many  centuries  in  the  Latin 
Church,  419;  administered  to 
adults  immediately  after  Bap- 


462 


INDEX. 


tism,  526 ; practice  of  the 
Church  regarding,  described  by 
the  Catechism  of  the  Council  of 
Trent,  577 ; St.  Liguori  on  fre- 
quent, 578;  preparations  for, 
579;  previous  Confession,  580- 
1 ; what  if  a sin  be  forgotten, 
582;  what  of  those  who  com- 
municate often,  583 ; exterior 
modesty,  584;  fast  required, 
586-7 ; how  violated,  588 ; ex- 
ceptions, 589 ; posture  of  body, 
590;  of  men  and  women  sepa- 
rately, 591 ; to  be  observed  in 
the  act  of  receiving,  and  imme- 
diately after,  592-4 ; should  be 
administered  by  the  pastor 
when  reasonably  asked  for,  625 ; 
but  refused  to  public  sinners, 
626-7 ; until  they  have  given 
proof  of  amendment,  628-9 ; 
occult  sinners  to  be  excluded  in 
private,  630 ; if  they  be  known 
as  such  independently  of  con- 
fession, 631;  but 'admitted  in 
public,  and  why,  632;  what  if 
their  crime  be  public  elsewhere, 
633 ; what  if  they  can  be  passed 
over  without  scandal,  634; 
when  administered  to  the  in- 
sane, 635 ; when  to  those  whose 
reason  is  weak,  636. 

Communion — of  children, 
637 ; how  we  are  to  understand 
'■'‘anTios  discretionis^^''  638-9 ; to  be 
administered  to  them  in  danger 
of  death,  if  they  can  distinguish 
it  from  other  food,  640 ; what 
is  meant  by  this,  641;  impor- 
tance of  first  Communion,  642 ; 
preparatory  instructions,  643-4 ; 
ceremonies  of,  645 ; usually  fix- 
ed for  Paschal  time,  64. 

order  of,  purification 

prescribed  by  the  Rubric,  649; 
no  longer  in  use,  650 ; commun- 
ion cloth  how  held,  651-2;  pa- 
tena  under  the  chin  when  per- 
mitted, ibid.;  what  if  a particle 
should  fall  on  the  fioor,  or  on 


the  dress  of  a communicant, 
653-4 ; what  if  a minute  frag- 
ment observed  only  by  the 
priest,  655 ; chalice  veil  or  finger 
towel  not  to  be  used  as  a com- 
munion cloth,  656 ; preparation, 
vesting,  going  to  the  altar,  657- 
62;  taking  out  the  ciborium, 
663 ; ‘ ‘ Misereatur.,  ” ‘ ^Indul- 

gentiam  ” in  the  plural,  666-8 ; 
'"''Ecce  Agnus  Dei,’’’’  etc.,  not  to 
be  repeated  in  the  vernacular, 
672;  priest  descends  by  front 
steps  and  commences  at  the 
epistle  side,  673 ; to  be  observed 
in  taking  each  particle  Qut  of 
the  ciborium,  683;  in  saying 
“ Corpus  Domini.,'^'’  etc.,  685;  in 
placing  the  Host  on  the  tongue, 
687 ; purificator  may  be  used  to 
remove  moisture  from  the 
fingers,  688-9 ; particles  may  be 
divided,  691 ; or  part  of  a large 
Host  given,  692;  ceremonies 
and  prayers  on  returning  to  the 
altar,  694-6 ; ablution  of  the 
fingers,  697-8 ; genuflections, 
699;  benediction  of  the  com- 
municants, 700 ; and  return  to 
the  sacristy,  701. 

ceremonies  of,  at  Mass, 

713-7,724-5 ; immediately  after, 
or  before  Mass,  726-8;  what  if 
the  Blessed  Sacrament  be  at  a 
different  altar,  729 ; communion 
in  a private  oratory,  732. 

of  the  clergy,  674 ; the 

priest  may  sometimes  receive 
from  his  own  hand  “ extra  mis- 
sam,”  675 ; should  wear  a stole, 
676;  order  to  be  observed  at 
solemn  Mass,  712-80;  at  low 
Mass,  721 ; posture  on  returning 
to  choir,  722  ; when  the  “ Com- 
munio”  is  sung,  723. 

time  of.  Mass  proper 

time,  702 ; only  from  the  aurora 
until  mid-day  unless  by  indult, 
703;  reasons  for  giving  “extra 
Missam,”  703-5;  may  be  given 


INDEX. 


463 


at  a Requiem  Mass  with  pre- 
consecrated particles,  706  ; violet 
vestments  can  be  used  at  a 
Requiem  Mass  only  in  one  case, 
708;  prohibited  at  Midnight 
Mass  of  Christmas,  709;  and 
from  the  Mass  of  Holy  Thurs- 
day till  that  of  Holy  Saturday, 
710-2. 

of  the  sick,  vid.  Viati- 
cum. 

Confession  — before  ad  min- 
istering a sacrament,  107-13; 
before  receiving  Communion, 
ibid;  may  be  heard  without 
surplice  or  stole,  125 ; before 
Baptism,  445-6  ; of  converts 
baptized  conditionally,  463-6; 
seal  of,  631 ; before  the  Viati 
cum,  812-3  ; before  Extreme 
Unction,  850,  921. 

Confirmation — formerly  ad- 
ministered to  infants,  411-3;  at 
present  administered  to  tliem 
in  the  Western  Church  only  in 
exceptional  cases,  413-4 ; admin- 
istered in  the  Greek  Church 
by  the  priest  immediately  after 
Baptism,  415-6;  administered 
to  adults  after  Baptism,  when 
there  is  a bishop  to  confer  it, 
526. 

“ CoNFiTEOR  ” — at  Commun- 
ion, 665 ; to  be  said  (if  neces- 
ary  by  the  priest  himself)  be- 
fore the  Viaticum,  814-5;  Ex- 
treme Unction,  923;  and  the 
Benediction  “in  articulo  mor- 
tis,” though  the  three  should  be 
given  in  immediate  succession, 
974. 

Confraternity  — of  the 
Christian  Doctrine,  644;  of  the 
Blessed  Sacrament,  790,  795. 

Converts — from  hcrcs\%  l)a|)- 
tism  of,  to  be  determined  by 
iiKpiiry  into  the  ritual  of  the 
sect,  and  other  circumstances  in 
each  case,  455-6 ; some  are  not 
to  be  baptized,  others  to  be 


baptized  absolutely,  but  most 
of  them  to  be  baptized  condi- 
tionally, 457-8;  ceremonies  in 
baptizing,  459-61 ; profession  of 
faith  and  confession  required 
from,  462-5 ; followed  by  condi- 
tional absolution,  466 ; many  of 
them  may  be  only  material,  not 
formal,  heretics,  467 ; but ' in 
practice  all  are  dealt  with  as 
having  incurred  the  reserved 
censure,  468. 

Cope — used  in  baptizing 

adults,  471-2. 

Corporal — required  in  giv- 
ing Communion,  661-3 ; mate- 
rial of,  664 ; should  be  blessed, 
ibid. 

Cotton — used  in  Baptism, 
where  placed,  277 ; when  used 
for  wiping  the  fingers, , 350 ; 
burned  after  use,  357 ; for  Ex-‘ 
treme  Unction,  divided  into  six 
or  seven  pellets,  904;  to  be 
afterwards  burned,  930. 

“ Credo”  and  “ Pater  Noster” 
— in  infant  baptism,  323-6 ; in 
adult  baptism,  504. 

Criminals — about  to  suffer 
death  should  get  the  Viaticum, 
780;  but  cannot  be  anointed, 
868;  may  get  the  Benediction 
“in  articulo  mortis,”  960. 

Cross — sign  of,  305;  in  Bap- 
tism, 306-8,  485,  491 ; in  bless- 
ing any  person  or  object,  312-3 ; 
in  prayers,  317;  in  sprinkling 
holy  water,  810,920;  at  .Adju- 
torium  nostrum.,  etc.,  811;  pro- 
cessional, in  carrying  the  holy 
oil  to  the  sick,  910. 

Crucifix— should  be  placed 
on  the  table  prepared  in  sick 
chamlier,  792,  904 ; otherwise 
the  priest  should  have  one  with 
him,  911;  to  be  kissed  by  the 
sick  liefore  he  receives  E.xtrcme 
Unction,  920;  and  left  with 
him,  944;  thoughts  suggested 
by,  945. 


464 


INDEX. 


Crumbs  of  bread — for  remov- 
ing oil  from  the  fingers,  280, 
357,  904,  940;  to  be  thrown 
into  the  fire,  942. 

Custom — in  rubrics,  42-4 ; of 
Rome,  good  interpreter  of  the 
rubric,  45 ; 'prceter  legem^  may 
be  binding,  46-8;  contra  legem 
mgy,  when  it  has  certain  con- 
ditions, prevail  against  any 
human  law,  50-1 ; consent  of 
legislator,  chief  condition,  52; 
against  the  Roman  Missal,  55-7 ; 
against  the  Roman  Breviary,  58 ; 
against  the  Roman  Pontifical, 
59;  against  the  Cseremoniale 
Episcoporum,  60-1  ; against 
the  Roman  Ritual,  62,  76-7; 
customs  in  Ireland  against  the 
rubrics,  mostly  the  result  of 
penal  laws,  80-2 ; gradually  dis- 
appearing, but  cannot  be  sud- 
denly abolished,  83-4;  bishop 
to  judge  of,  85-6;  Synod  of 
Thurles  on,  87;  Sacred  Congre- 
gation on  similar  customs  in 
America,  389,  561. 

Deacon — when  he  can  bap- 
tize solemnly,  185 ; when  ad- 
minister the  Eucharist,  647. 

Deaf  Mute— should  be  in- 
structed before  baptism,  439; 
but,  if  this  be  impossible,  may 
be  baptized  conditionally,  ibid. 

Decrees  of  S.C.R.,  authority 
of,  263-3,  40 ; promulgation  of, 
343-6 ; collection  of,  by  Gardel- 
lini,37-38;  alphabetical  arrange- 
ment of,  by  Falise,  39 ; opposi- 
tion between,  mostly  only  ap- 
parent, 41. 

Exorcisms  in  Baptism,  302-3, 
492-5. 

Exsufflations  in  Baptism, 
how  made,  304,  480 ; in  blessing 
the  font,  552. 

Extreme  Unction,  why  so 
called,  842;  a true  sacrament, 
843 ; effects  of,  to  strengthen 
the  soul  against  temptation,  844 ; 


to  remit  sin,  845;  to  restore 
bodily  health,  846;  should  be 
administered  to  the  sick  while 
they  have  the  use  of  their  facul- 
ties, 847,  after  Penance  and  the 
Viaticum ; sometimes  before  tlie 
Viaticum,  848 ; but  hardly  ever 
before  Penance,  849-50 ; thougli 
it  may  be  valid  when  penance 
would  not,  there  is  practically 
no  case  in  which  absolution,  at 
least  conditionally,  may  not 
precede,  851;  preparations  in 
sick  room,  904;  to  be  explained 
and  suggested  by  the  pastor, 
905. 

oil  of,  must  be  blessed 

by  the  bishop,  852 ; in  necessity, 
chrism  may  be  used  for,  853 ; 
blessed  by  priests  in  Greek 
Church,  854 ; how  kept  in  the 
church,  855 ; or,  when  neces- 
sary, in  the  priest's  house,  856 ; 
of  preceding  year  used  only  in 
necessity,  857;  may  have  un- 
blessed oil  added,  ibid.;  how 
carried  with  the  Viaticum,  876 ; 
when  both  must  be  carried  in 
private,  877,  911-3. 

subject  of,  must  be  in 

danger  of  death  from  existing 
disease,  859 ; must  have  attained 
the  use  of  reason,  but  it  maybe 
received  by  children  who  are 
thought  unfit  for  the  Viaticum, 
860 ; intention  required  in,  862 ; 
when  administered  to  the  in- 
sane, 163;  maybe  administered 
to  any  dying  person  when  lie 
can  be  conditionally  absolved, 
864;  how  affected  by  excom- 
munication and  interdict,  865-6 ; 
should  be  administered  to  one 
immediately  after  Baptism  in  a 
dangerous  illness,  867 ; but  not 
to  one  who  is  in  danger,  or  even 
certain,  of  immediate  death 
from  violence,  unless  he  luis 
already  suflfered  enough  to  cause 
death,  868 ; in  case  of  necessity, 


INDEX. 


465 


five  organs  should  be  quickly 
anointed^  870;  or  one  with  a 
general  form,  871;  or,  what  is 
most  advisable,  the  forehead, 
then  instantly  applying  the 
thumb  to  one  eye,  the  nose,  lips, 
and  one  ear,  while  pronouncing 
the  general  form,  872;  but 
under  a condition  which  may 
be  either  expressed  or  implied, 
873 ; (reasons  for  preferring  this 
mode,  888) ; the  same  may  be 
done  in  time  of  pestilence,  874 ; 
what  if  the  person  expires  while 
being  anointed,  875, 

Extreme  Unction — cannot 
be  repeated  while  the  same 
danger  continues,  but  can  in  case 
of  relapse  after  partial  recovery, 
878;  which  often  happens  in 
diseases  of  long  duration,  880; 
may  be  repeated  in  doubt  as  to 
the  recovery,  which  probably 
accounts  for  the  practice  adopt- 
ed by  many  of  repeating  it  as  a 
general  rule,  after  the  lapse  of  a 
month,  881 ; cannot  be  repeated 
on  account  of  unworthy  recep- 
tion, 882 ; or  relapse  into  sin,  883. 

form  of,  deprecative, 

897 ; though  the  indicative  is 
probably  valid,  898 ; words  not 
determined  like  those  of  Bap- 
tism, 899;  what  words  are  es- 
sential, 900;  at  what  moment 
is  grace  conferred,  901. 

administered  only  by  a 

priest,  902 ; the  pastor,  or  with 
his  leave,  903 ; for  many  centu- 
ries, by  a number  of  priests,  as 
it  still  is  in  the  Greek  Church, 
906;  ceremonies  ol>served  by 
them,  907 ; part  taken  by  each 
priest,  908;  according  to  pres- 
ent usages  in  Western  Church, 
by  only  one  priest,  909;  who 
should,  where  convenient,  be 
attended  by  clerics  or  even  by 
other  priests,  910. 

order  of,  entering  the 


sick  chamber,  914;  obligation 
of  wearing  surplice  and  stole 
very  strict,  915-6;  but  cannot 
always  be  complied  with,  917- 
9 ; priest  presents  the  crucifix, 
sprinkles  holy  water,  920 ; and 
exhorts  the  sick,  giving  an  op- 
portunity of  confession,  921 ; 
prayers  of  the  ritual,  antiquity 
of,  meaning  of,  922,  941 ; 

prayers  of  those  present,  924 ; 
unctions  (vid.  organs),  925-39; 
order  after  the  unctions,  940; 
change  of  gender  in  the  prayers, 
941 ; priest  should  console  the 
sick,  943;  leaving  with  him  a 
crucifix  and  holy  water,  944-5 ; 
being  prepared  to  return  and 
assist  him  in  his  agonv, 
946-7. 

may  be  administered  to 

a number  together,  948-9;  with 
certain  prayers  and  ceremonies 
for  all  in  common,  950. 

Font,  Baptismal — blessed  on 
Holy  Saturday  and  eve  of  Pen- 
tecost, as  prescribed  in  the  Mis- 
sal, at  other  times  as  prescribed 
in  the  Ritual,  158-9,  544; 
should  be  previously  well 
cleansed,  162,  545 ; film  on  sur- 
face of,  may  be  removed,  163; 
erection  of,  ordered  by  recent 
synods,  238;  constructed  first 
in  buildings  apart  from  the 
churches,  but  now  within,  239- 
40;  all  churches  have  not  a 
right  to,  ibid.;  j)lace  of,  in  the 
church,  243;  material  of,  244; 
shape  and  construction  of, 
245-7 ; vessel  for  taking  the 
water  out  of,  and  pouring  on 
the  head,  275;  vestments  in 
blessing  of,  546;  procession, 
litany,  547-9;  dividing  the 
water,  550-1 ; form  of  insullla- 
tion,  552;  infusion  of  the  oils, 
553;  antiejuity  and  mystic 
meaning  of  the  ceremony,  554- 
5;  what  if  there  be  an  insuf- 


466 


INDEX. 


ficient  supply  of  oil  and  chrism, 
556. 

Greek  Church  — Eucholo- 
gium  or  Ritual  of,  4.  In  the 
Greek  Church,  warm  water  is 
used  for  Baptism,  165;  the 
form  is  Baptizatur^'^'  etc.,  in 
the  indicative,  172;  immersion 
usual  mode  of  baptizing,  176; 
the  whole  body  being  previous- 
ly anointed,  336 ; Confirmation 
and  Communion  administered 
to  infants  immediately  after 
Baptism,  415-8 ; purification 
after  childbirth  of  obligation, 
559;  and  given  only  after  an 
interval  of  forty  days,  564 ; 
when  the  child  must  be  brought 
to  the  church,  565;  Commun- 
ion under  both  species,  mixed 
in  the  chalice  and  administered 
with  a small  spoon,  678-81 ; 
how  administered  to  the  sick, 
682 ; Extreme  Unction  adminis- 
tered by  seven  or  at  least  three 
priests,  who  bless  the  oil  with 
several  prayers  and  canticles, 
after  which  each  of  them 
anoints  the  sick  person,  906-7. 

Hands — basin  for  washing, 
where  placed  in  baptistery, 
280 ; imposition  of,  in  Baptism, 
310,  486;  should  be  washed 
before  administering  Commun- 
ion, 657;  of  a priest,  how 
anointed,  894;  imposition  of, 
in  Extreme  Unction,  925 ; wash- 
ing of,  after  the  unctions,  940. 

Holy  Oils — used  in  Baptism 
from  the  earliest  times,  248; 
consecrated  by  the  bishop  on 
Holy  Thursday,  250 ; should  be 
procured  by  the  parish  priest, 
if  possible,  for  the  blessing  of 
the  font  on  Holy  Saturday, 
251-2;  if  not  procured  in  time, 
should  be  afterwards  poured  in 
^‘privatim  et  separatim,”  or 
oils  of  the  preceding  year 
should  be  used,  according  to 


the  different  circumstances,  253 ; 
of  preceding  year  should  be 
burned  in  the  lamp  before  the 
altar,  254 ; what  if  Baptism  is  to 
be  conferred  before  the  new  oils 
are  procured,  255-6 ; unblessed 
oil  may  be  added  to,  but  in  less 
quantity,  257-8;  what  if  one 
should  be  used  for  another  by 
mistake,  259;  shape  and  ma- 
terial of  vessels  for  holding, 
260-1 ; letters  to  distinguish, 
262;  absorbed  in  cotton,  263; 
parochial  supply,  264-5;  how 
and  where  kept,  266;  priest 
allowed  to  keep  the  “Oleum 
infirmorum”  in  his  house 
should  not  keep  the  others  with 
it,  267,  912;  laics  not  permitted 
to  touch,  268 ; who  are  permit- 
ted to  carry,  269 ; for  Baptism, 
placed  on  a table  near  the 
font,  273 ; how  poured  into  the 
font  553-6 ; must  not  be  put  in 
the  tabernacle,  612. 

Infants — mortality  of,  192; 
baptism  of,  before  fully  born, 
196-9 ; living  in  the  womb  after 
death  of  mother,  201 ; how  bap- 
tized in  such  case,  205-6 ; how 
held  in  baptism,  294,  343 ; num- 
ber of,  suffocated  in  bed,  405; 
influence  of  nurse  on,  408-9. 

Insane — baptism  of  the,  451- 
2 ; communion  of  the,  635 ; 
when  anointed,  863. 

Intention — in  administering 
a sacrament,  137;  actual,  vir- 
tual, habitual,  interpretative, 
ihid.;  explicit,  implicit,  138 ; ex- 
ternal, internal,  139;  may  affect 
the  meaning  of  the  form,  166. 

Interrogations  in  Baptism 
— should  be  always  put  in  Latin, 
297-8 ; may  they  be  repeated  in 
the  vernacular  ? 299-300 ; on 
the  Creed,  340-1. 

Lamp — before  the  Blessed 
Sacrament,  obligation  of  hav- 
ing, 615;  oil  used  in,  Md.; 


INDEX. 


467 


means  of  maintaining,  616; 
cannot  be  kept  at  night  in  some 
churches,  ibid.;  in  the  priest’s 
house,  617. 

Liturgy — meaning  of,  2 ; 
nearly  all  the  liturgies  of  the 
West  called  “Roman”  before 
St.  Pius  V ; now  only  the  cor- 
rected liturgies  so  called,  8. 

iVIiDwivES — should  be  care- 
fully instructed  in  the  manner 
of  baptizing,  186;  only  those 
who  hold  the  Catholic  doctrine 
on  baptism  should  be  permitted 
to  act  as,  187. 

Milk  and  honey — formerly 
administered  to  the  newly 
baptized,  420, 

“ Misereatur,  ” etc. — “In- 
dulgentiam,”  etc.,  how  said, 
667 ; in  the  plural  though  there 
be  only  one  communicant,  668; 
but  in  the  singular  before  the 
Viaticum,  815;  Extreme  Unc- 
tion, 923  ; and  the  blessing 
“in  articulo  mortis,”  975. 

Name — given  in  baptism, 
291 ;'  should  be  a saint’s,  but 
another  maybe  tolerated,  292-3 ; 
when  there  are  many,  all  need 
not  be  mentioned  in  the  prayers, 
296. 

Neophyte — newly  baptized 
so  called,  521 ; meaning  of, 
ibid. 

Organs  of  sense — in  Extreme 
Unction,  why  anointed,  884; 
unction  of  tlie  feet  and  loins 
not  essential,  885 ; of  the  five 
organs,  according  to  the  more 
common  opinion,  essential, 
886;  various  opinions  on  the 
sul)ject,  887 ; of  tlie  five  organs 
with  general  form,  safest  and 
most  advisable  in  cases  of 
necessity,  888;  highly  probable 
that  a single  unction  with 
general  form  suffices,  890;  but 
not  with  the  form  appro])riate 
to  one  sense,  89 1 ; usage  as 


to  the  parts  anointed,  892 ; 
unction  of  the  loins  omitted  in 
many  places,  but  should  not, 
according  to  the  Roman  Ritual, 
unless  in  the  cases  mentioned 
by  the  rubric,  893;  no  other 
unction  to  be  substituted  for 
that  of  the  loins,  ibid.  ; of  a 
priest’s  hands,  894  ; of  the 
double  organs,  895  ; when  a 
member  is  wanted  or  redun- 
dant, 896  ; ordinary  mode  of 
anointing,  926  ; use  of  an 
instrument,  927  ; the  eyes — 
manner  of  forming  the  cross, 
928  ; and  of  removing  the  oil, 
929-30  ; the  ears,  distribution 
of  the  words,  931-2  ; the 
nostrils,  unction  applied  to 
each,  933-4  ; the  mouth,  935  ; 
the  hands,  936  ; the  feet, 
usually  the  soles,  937  ; the 
loins,  cases,  excepted,  938-9. 

Parent  — not  permitted, 
unless  in  extreme  necessity, 
to  baptize  his  (or  her)  own 
child,  or  the  child  of  his  wife 
(her  husband)  by  another, 
189-90  ; doubtful  whether  an 
impediment  to  the  use  of 
marriage  arises  from  such 
baptism,  ibid. ; but  if  the 
parents  be  unmarried,  there 
results  a diriment  impediment 
to  their  subsequent  marriage, 
which  impediment  it  would  in 
some  cases  be  sinful  to  contract, 
191  ; not  permitted  to  act  as 
sponsors,  the  decision  with 
respect  to  the  resulting 
impediment  being  the  same  as 
when  he  (or  she)  acts  as 
minister,  223  ; parents  should 
be  admonished  of  the  danger 
of  keeping  infants  in  bed  with 
them,  404-6  ; duties  of,  in 
selecting  a nurse,  407-9.  * 

Parishes — origin  of,  100. 

Parish  Priest — rights  of,  in 
administering  sacraments,  101 ; 


468 


INDEX. 


residence  of,  114  ; should 
be  prompt  when  called  on, 

115  ; bound  to  administer  the 
sacraments  in  time  of  pestilence, 

116  ; must  see  that  the 
vestments  and  other  requisites 
be  properly  kept,  129  ; bound 
to  instruct  the  people  on  the 
efficacy,  use,  and  ceremonies 
of  the  sacraments,  130-1 ; 
jurisdiction  of,  as  regards 
confession,  141-2;  rights  of, 
as  regards  baptism,  184  ; 
blessing  after  childbirth,  563  ; 
Paschal  Communion,  732-4, 
752-9 ; Viaticum,  770-1 ; 
Extreme  Unction,  903. 

Paschal  Communion — who 
are  bound  to  receive,  731  ; 
must  be  received  from  one’s 
own  • pastor  or  with  his 
permission,  732-3  ; which 
may  be  sometimes  presumed, 

734  ; of  priests,  servants  in 
monasteries,  boarders  in  schools, 

735  ; must  be  received  within 
the  Paschal  time,  736  ; which 
is  often  extended  by  indult, 
737  ; is  the  obligation  annexed 
to  the  time  ? 738  ; obligation 
twofold,  739-40  ; is  one  who 
has  not  communicated  in 
Paschal  time,  bound  to 
communicate  as  soon  as  he  can  ? 
741-4  ; practical  decision,  745 : 
is  one  bound  to  anticipate  ? 
746 ; must  be  received  worthily, 
747  ; penalties  on  those  who  do 
not  comply,  748-50 ; should  be 
received  if  possible  on  Easter 
day,  751  ; and  administered 
by  the  parish  priest,  whose 
rights  are  specially  consulted 
for  on  that  day,  752  ; strangers 
to  be  sent  to  tlieir  own  parish, 
753  ; unless  there  be  a custom 
or  understanding  admitting 
them,  754  : or  unless  they  have 
acquired  a quasi-domicile,  or 
are  too  far  from  home,  or 


are  “vagi,”  755-9;  required 
sometimes  to  go  to  the 
cathedral,  760  ; sick  should 
get  an  opportunity  of  receiving, 
762-3. 

Paul  V — bull  of,  regarding 
the  Ritual,  most  probably 
preceptive,  65-7. 

Penal  laws — made  the 
observance  of  some  rubrics 
impossible  in  Ireland,  80  ; 
gave  rise  to  customs  against 
the  rubrics  not  easily  aboUshed, 
81-4. 

“ Pekegrini  ” and  “ advenge” — 
used  by  some  in  the  same  sense, 
755  ; but  distinguished  by 
others,  756  ; how  affected  by 
the  Paschal  precept,  758-60. 

Prences — children  of,  may 
be  baptized  in  their  private 
chapels,  241  ; who  are  to  be 
regarded  as,  242. 

Public  sinners — who  are 
looked  on  as,  627. 

Pyxis — or  ciborium,  material 
and  shape  of,  599,  600  ; veil 
of,  601,  663  ; should  be  blessed, 
602  ; can  be  blessed  by  a priest 
who  has  faculties  to  bless 
vestments,  ihid.  ; by  whom  it 
may  be  handled,  603  ; manner 
of  purifying,  622-4 ; of  holding 
in  giving  communion,  669, 
716-7 ; small  pyxis  or  “custodia,” 
800  ; how  carried  in  private  to 
the  sick,  806-7 ; if  brought  on 
first  visit,  not  placed  on  tatde 
at  once,  812,  953  ; manner  of 
giving  benediction  with,  828. 

Quakers — when  converted, 
baptized  absolutely,  457. 

Renunciations — in  Baptism, 
332,  482. 

Reviviscence — of  Baptism, 

448  ; dispositions  required  for, 

449  ; how  explained,  450  ; of. 
Extreme  Unction,  882. 

Rite — by  some  distinguished 
from  “ceremony,”  5;  but 


INDEX. 


469 


generally  used  in  the  same 
sense,  6 ; meaning  of,  ibid. 

IlocHET — canons  having  the 
use  of,  must  wear  a surplice  in 
administering  the  sacraments, 
121  ; but  may  put  it  on  over 
the  rochet,  658. 

RoMAJsr  Ritual — why  so 
called,  7 ; use  of,  according  to 
some,  not  of  precept,  64  ; but 
much  more  probably  of  precept 
everywhere  in  the  Latin 
Church,  65-75  ; toleration  of 
otlier  rituals,  73  ; of  Paul  V 
introduced  into  Ireland  soon 
after  its  publication,  79  ; in 
Baptism,  284. 

Rubrics — origin  and  meaning 
of,  1 ; knowledge  of,  necessary 
to  the  priest,  9 ; study  of, 
usefully  connected  with  that  of 
theology,  10  ; yet  sufficiently 
distinct  to  form  a special 
branch,  11,  12  ; preceptive  and 
directive,  13,  14;  regarding  the 
sacraments  mostly  preceptive, 
15-23  ; vid.  Custom. 

Rubricists — authority  of,  89 ; 
consent  of,  shows  the  meaning 
of  a rubric,  90;  must  yield  to  a 
decree  of  the  S.  C.  R,,  91 ; often 
divided  in  opinion,  92. 

SACRAMfiiNTs  — Council  of 
Trent  on  the  ceremonies  of,  16, 
94-7;  general  definition,  98; 
effects  of,  99;  instructions  on, 
130-2;  admonition  as  to  the 
manner  of  receiving,  143;  of 
which  the  Ritual  treats,  145; 
matter  and  form  of,  154-5. 

Minister  of,  sanctity  re- 
quired in,  104-6;  if  conscious 
of  mortal  sin,  recommended  to 
confess,  though  not  strictly 
bound,  107-13;  should  look 
over  the  rubrics,  and  say  a 
short  prayer  before  administer- 
ing, 117-8;  vestments  of,  119- 
25;  how  he  should  pronounce 
the  form  and  recite  the  prayers. 


133-4;  should  use  the  Ritual, 
ibid.;  demeanor  of,  135;  must 
avoid  what  would  leave  him 
open  to  anv  suspicion  of  simonv, 
140. 

form  of,  change  in,  sub- 
stantial or  accid  <■  n t al,  1 33 ; union 
of,  with  the  matter,  134;  con- 
dition in,  how  expressed,  873, 

Sacred  Congregation  of 
Rites — institution  of,  25;  vid. 
Decrees. 

Salt — used  in  Baptism,  men- 
tioned by  early  writers,  270; 
special  blessing  for,  271;  not 
to  be  given  for  any  other  use, 
but  kept  exclusively  for  Bap- 
tism, Md. ; where  placed  in 
the  ceremony,  ,274;  form  of 
blessing,  311-3;  ceremony  of 
administering,  314. 

Sarum  Ritual — some  cere- 
monies of,  observed  in  Ireland, 
79. 

Soutane — or  “ vestis  talaris,” 
ordinary  dress  of  the  priest, 
119;  where  it  is  not,  should  be 
put  on  with  the  surplice  in  ad- 
ministering sacraments,  ibid.  ; 
in  the  church  at  all  times,  and 
in  the  houses  of  the  sick  when- 
ever it  can  be  conveniently 
brought  to  them,  917 ; but  very 
often  it  cannot,  ibid. 

Spittle — use  of,  in  Baptism, 
327-8;  manner  of  applying, 
329-30. 

Sponsors  in  Baptism — men- 
tioned by  earliest  writers,  218; 
duties  of,  219;  selection  of, 
i})id.  ; two  at  most  should  be 
admitted,  220;  can  more  than 
two  contract  the  relationship  ? 
221 ; should  be  of  different 
sexes,  222;  must  have  attained 
a certain  age,  and  have  received 
confirmation,  224-5 ; conditions 
re(}uired  to  act  validly  as,  226; 
not  required  in  private  baptism, 
227 ; required  when  the  cere- 


Jt 


470 


INDEX. 


1 


monies  are  supplied,  228 ; who 
are  excluded  from  the  office  of, 
229-31 ; Catholics  alone  can  be 
admitted  as,  232 ; in  many  dio- 
ceses secular  clergy  forbidden 
to  act  as,  233 ; can  act  by  proxy, 
234;  present  the  infant  at  the 
church  door,  sometimes  within, 
288-9 ; should  touch  the  child 
physically,  343 ; in  Baptism  by 
immersion,  347;  to  be  admon- 
ished regarding  relationship 
contracted,  400-3;  in  baptism 
of  adults,  512,  522. 

Stole — how  worn  over  the 
surplice,  123 ; over  the  alb,  ibid.; 
different  colors  of,  ibid. ; prayer 
in  putting  on,  124 ; two  required 
in  baptism,  2.78 ; or  one  which 
may  be  either  white  or  violet, 
but  better  of  both  colors,  so 
that  it  may  be  reversed,  279, 
953 ; imposition  of,  in  baptism, 
319-21, 500 ; change  of,  339, 510 ; 
in  blessing  after  childbirth, 
566,  569 ; in  giving  communion, 
658 ; worn  by  a priest  in  receiv- 
ing Communion,  676,  693;  in 
administering  the  Viaticum, 
798-9;  in  Extreme  Unction, 
919;  when  they  are  adminis- 
tered at  the  same  visit,  953; 
in  the  Apostolic  benediction 
“in  articulo  mortis,”  969. 

Surplice — worn  only  over  the 
“vestis  talaris,”  119;  variety  in 
form  of,  120 ; prayer  in  putting 
on,  122;  alb  instead  of,  286, 
729;  obligation  of  wearing,  in 
giving  Communion,  658 ; in  ad- 
ministering the  Viaticum,  798 ; 
and  Extreme  Unction,  918. 

Tabernacle — keys  of,  604; 
material  and  form  of,  605-6; 
must  not  be  made  the  support 
of  a sacred  picture  or  relic,  but 
may  be  surmounted  by  a mov- 
able cross,  607 ; and  serve,  when 
required,  to  support  the  remon- 
strance at  exposition  of  the 


Blessed  Sacrament,  608;  orna- 
ments of,  609 ; must  not  let  the 
pyxis  be  seen  within,  ibid.  ; veil 
of,  should  be,  in  color,  suited 
to  the  office  of  the  day,  but  may 
be  always  white,  610;  interior 
of,  lined  with  silk,  and  having 
a corporal  fitted  to  it,  611; 
should  contain  nothing  'but  the 
Blessed  Sacrament,  612;  bless- 
ing of,  613;  on  what  altar 
placed,  614. 

Table — to  be  placed  at  the 
door  or  porch,  having  some  of 
the  requisites  in  solemn  bap- 
tism, 273-4;  another  near  the 
font  with  other  requisites,  278, 
280 ; to  be  prepared  in  chamber 
of  the  sick  for  the  Viaticum, 
should  be  covered  with  clean 
linen,  and  have  on  it  a crucifix 
and  two  wax-candles,  792; 
serves  also  for  Extreme  Unc- 
tion,but  if  for  Extreme  Unction 
alone,  one  candle  suffices,  904. 

Towel — required  in  Baptism, 
281. 

Unctions  — vid.  Baptism^ 
Organs. 

Veil — or  fillet  after  unctions 
witli- chrism,  351,  518. 

Vessels — for  containing  the 
Blessed  Eucharist,  by  the  gener- 
al law  of  the  Church,  should 
be  handled  only  by  persons  in 
holy  orders,  603 ; while  actually 
containing  it,  can  be  touched 
only  by  those  in  deacon’s  orders, 
but  when  not  containing  it, 
may,  according  to  the  custom 
in  many  places,  be  handled  by 
clerics,  sacristans,  or  any  per- 
son having  a reasonable  cause, 
il)id.;  where  the  custom  does  not 
exist,  leave  should  be  obtained 
from  the  ordinary,  ibid. 

Viaticum — meaning  of,  764; 
precept  of  receiving,  765 ; if  one 
communicated  through  devo- 
tion in  the  morning,  766 ; should 


INDEX. 


471 


he  administered  before  the  sick 
lose  their  faculties,  767 ; denied 
to  public  sinners,  unless  they 
have  made  reparation  for  the 
scandal,  768-9 ; rights^  and 
duties  of  the  pastor  with  respect 
to,  770-1 ; duty  of  warning  the 
sick,  771 ; administered  with 
the  form  Accvpe  frater^'"*  etc., 
whenever  there  is  probable 
danger  of  death,  772 ; whether 
the  person  be  fasting  or  not, 
773;  may  be  repeated  if  the 
person  desires  it,  774;  though 
not  fasting,  at  least  after  an 
interval  of  some  days,  and  in 
many  cases  even  every  day,  775 ; 
according  to  some,  with  the 
form  ‘‘  Corpus  Domini,'^'  etc., 
776;  but  more  probably,  as 
long  as  the  danger  continues, 
with  the  form  etc., 

777 ; must  be  received  worthily, 
778;  fast,  if  inconvenient,  not 
required,  779-80;  when  admin- 
istered to  the  insane,  781 ; how, 
when,  with  what  precautions 
in  cases  of  cough,  vomit,  etc., 
782-3;  sick,  not  in  danger  of 
death,  must  be  fasting  before 
communion  unless  dispensed 
by  the  Pope,  784-6;  but  may 
communicate  in  certain  cases 
soon  after  midniglit,  787 ; 
brought  to  the  sick  only  for 
communion,  not  merely  to  be 
seen  or  adored  by  them,  788; 
how  carried  in  procession,  789- 
91,  800,  802 ; how  by  the  priest 
without  attendants,  801,  806- 
7;  should  not  be  brought  at 
night  unless  in  necessity,  803; 
])reparations  to  be  made  in  the 
sick  room,  792-5 ; small  box 
containing  all  requisites  recom- 
mended in  some  cases,  796, 
804  ; vestments  re(juired,  797-9. 

order  of,  salutation  en- 
tering the  chamber,  808;  |)hic- 
ing  the  pyxis  on  the  table,  809; 
sprinkling  holy  water,  810;. 


'V'.  and  prayer,  811 ; confession 
of  the  sick,  812;  should  be 
heard  before  placing  the  pyxis 
onthe  table,  if  brought  privately 
on  first  visit,  ibid. ; in  some 
cases  need  not  be  fully  heard, 
813;  Misereatur  tui.,''''  etc.,  in 
the  singular,  probable  reason  of, 
815 ; form  “ Accipe^''  etc.,  should 
be  used,  unless  in  very  rare 
cases,  818;  but  when  commun- 
ion of  the  sick  is  not  “per 
modum  viatici,”  the  ordinary 
form  is  used,  819;  the  other 
prayers  and  ceremonies  being 
the  same,  820 ; in  urgent  neces- 
sity should  be  administered  at 
once  if  the  person  can  swallow, 
821-2;  what  if  it  should  remain 
in  the  mouth  ? 823 ; may  it  be  ad- 
ministered with  an  instrument  ? 
824;  ablution  of  the  fingers, 
825  ; given  to  the  sick,  or  thrown 
into  the  fire,  826;  benediction 
with  the  pyxis,  828 ; psalms,  etc. , 
when  there  is  a procession  back 
to  the  church— indulgences  for 
accompanying  the  Blessed  Sac- 
rament, benediction,  etc.,  829- 
33;  when  only  one  particle  is 
brought,  834;  benediction  is 
given  with  the  hand,  835;  and 
the  pyxis  may  be  at  once  puri- 
fied, 837;  but  if  more  than  one 
be  brought,  though  privately, 
benediction  should  be  given 
with  the  ])yxi3,  838;  when  ad- 
ministered during  the  last  days 
of  Holy  Week,  839 ; “ intra  mis- 
sam,”  840;  to  two  or  more  to- 
gether, 841. 

and  Extreme  Unction,  in 

immediate  succession,  to  be  ob- 
served in  administering,  952-4; 
if  followed  by  the  benediction 
“in  articulo  mortis,”  95.5-7. 

WntTK  (iAKMK.NT  presented 
in  baptism,  282;  ])iece  of  linen 
serves  as,  353;  formerly 

worn  by  the  neophytes  for  some 
time  after  Baptism,  352,519,524. 


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